• <tr id="yyy80"></tr>
  • <sup id="yyy80"></sup>
  • <tfoot id="yyy80"><noscript id="yyy80"></noscript></tfoot>
  • 99热精品在线国产_美女午夜性视频免费_国产精品国产高清国产av_av欧美777_自拍偷自拍亚洲精品老妇_亚洲熟女精品中文字幕_www日本黄色视频网_国产精品野战在线观看 ?

    Reading the Four Books with Aristotle: A Hermeneutical Approach to the Translation of the Confucian Classics by Fran?ois No?l SJ (1651—1729)*

    2019-01-21 05:19:32HenrikJaegerUniversityofFreiburg
    國際比較文學(中英文) 2018年3期
    關(guān)鍵詞:詩者無權(quán)西學

    Henrik Jaeger University of Freiburg

    Abstract: Fran?ois No?l SJ (1651—1729) published the Libri Classici and the Philosophia Sinica in the very complicated context of the last decades of the Rites Controversy. In his spiritual fi ght for an accommodation that would allow Chinese Christians to be both Chinese and a member of the Roman Church, he searched for a hermeneutical approach to read the Confucian Classics with Aristotle. Therefore his translation was rather free — he tried to make a synthesis of Confucian text and Aristotelian ethics, not a translation in the literal sense. This synthesis was able to display meaningful similarities between the two cultures and universal truths above the cultures. It was this synthesis that inspired philosophers as Christian Wolff, Gottfried Wilhelm Leibniz and Voltaire. This is clearly a concept of reason that is not yet imprisoned by colonial or postcolonial thought, it is an example of a fruitful discourse in a time, when intercultural exchange was not yet defined by western modes of thought.

    Keywords: Jesuit accomodation politics in China; Scholasticism; Neo-Confucianism; Hermeneutics; Aristotelian Ethics; Early Enlightenment

    2. The same year, No?l published the Philosophia Sinica tribus tractatibus:

    A. De cognitione primae entis seu Dei apud Sinas(About the recognition of the fi rst being or GOD in China)

    B. De Ceremoniis Sinarum erga Defunctos(About Chinese ceremonies for the dead)

    C. Ethica Sinensis (Chinese ethics).

    3. In his Ethica Sinica No?l links the central topics of Aristotle’s Nicomachean Ethics (NE) to the Confucian Classics, i.e. the Classics are transformed into a commentary to the NE and vice versa. In this “interweaving of texts” there is nearly no theological argument or citation to be found: It seems that No?l presented Chinese Philosophy as philosophy: “We will consider ethics of the unbelieving Chinese from the perspective of the ethics of the unbelieving Aristotle.” (ita considerabimus Ethicam Sinarum ad Ethicam Aristotelis In fi delis)

    4. The fact that No?l regarded Aristotle as a “hermeneutic framework” for the interpretation of the “Four Books” raises an important question: Which Aristotle did No?l have in mind?How did he read the commentary of St. Thomas (or the Conimbricenses, Barbay, Suarez and others)?

    5. The all-embracing signi fi cance of Aristotle in medieval and Renaissance Europe was naturally“transported” by the Jesuits into the context of the China mission as well: Aristotle served as a philosophical “bridge” between Jesuit scholasticism and Neo-Confucian philosophy in the Ming/Qing Dynasties.

    6. When in his interpretation No?l made extensive use of Aristotelean modes of thinking, he could rely on a quite impressive tradition of a “Chinese” Aristotelianism (for example the 《修身西學》by A. Vagnone — a treatise about the Nicomachean Ethics with Confucian terminology).

    7. The clear distinction between philosophical and theological issues was certainly typical for the Jesuit mission in general (cf. the importance of science and handcraft for the mission). But it was no “invention” of the Jesuits: rather, it goes back to St. Thomas’ interpretation of Aristotle.

    8. This interpretation was in itself the fruit of a multifaceted encounter between Western Christianity and Islamic and Jewish philosophy: The rise of scholasticism in the 11/12th centuries (Albertus Magnus, St. Thomas) was basically linked to the question of the “right”interpretation of Aristotle’s philosophy.

    9. In the process of solving these questions, esp. regarding the interpretations of Averro?s (1126—1198), Thomas tried to clearly separate the philosophical and the theological realms in order to create a common ground for communication with the “pagans” (cf. his Summa contra gentiles).

    10. Ultimately, it was the encounter with a non-European culture within the hermeneutic framework of Aristotle’s texts that evolved into a philosophical debate centered on the notion of “natural reason” (natura rationalis).

    11. Confucius’s transformation, in the interpretation of the 16th century Jesuits, into an “apostle of reason” shows the same pattern of “struggling” with non-European modes of thinking as it had been the case in the 12th century.

    12. No?l’s reading of the Sishu follows this Thomistic pattern: He tries to explain the classics in a way that treats them as a philosophical heritage in order to create a space of communication with the Confucian literati (esp. the converted!)

    13. These few observations, however, still do not answer the main question a sinological researcher must pose here: What did No?l do about those aspects of the text that did not fi t into this pattern? Was he aware of this problem at all?

    14. Could he find new meanings in Aristotle from the Confucian perspective, esp. from the perspective of Zhu Xi? These questions are the main topics of my current research project.

    1. Fran?ois No?l and the Libri Classici

    The completion of the 125—year project to translate the Four Books in their entirety into Latin is due to a Belgian Jesuit: Fran?ois No?l (1651—1729) — his Sinensis Imperii Libri Classici Sex are an outstanding example of a “philosophical translation” that tries to “translate worlds,not words” (R. Goldin). However, No?l’s Libri Classici didn’t receive much scholarly attention until today.This “vanishing into obscurity” has perhaps historical and philosophical reasons: On the one hand, No?l’s hermeneutical approach that was based on the idea of Aristotelian “reason”lost its significance in the age of Enlightenment, when the very concept of “reason” became fraught with colonialist notions of the superiority of the Western world. On the other hand, the tragic ending, in 1715, of the Jesuit politics of accommodation was also the turning point for a Chinese Christian community as the Jesuits had conceived it. Thus, in both China and Europe the Libri Classici were denied the space and the time to exert their influence and to be recognized as a monumental achievement of the Jesuit translation project. In this paper I will describe a few aspects of the philosophical background of No?l and their effects on his translation of the Sishu.Highlighting these aspects should allow to gain a more concrete insight into what it means “to read the Four Books with Aristotle.”

    As T. Meynard has remarked in regard to the Confucius Sinarum Philosophus, the translation work of the Jesuits was an encounter of two living commentary traditions.The basic difficulty in describing this meeting lies in the complexity of both traditions. They both refer to a point in antiquity (Aristotle-Confucius/Mencius), they both regard a medieval commentary as “normative” (Thomas Aquinas, Zhu Xi), and they both are facing a multitude of different interpretations in the present. This complexity often results in a considerable difficulty to decide whether No?l, in any given passage, is employing an original concept of Aristotle’s or its scholastic interpretation by Thomas Aquinas or by later commentators.In short: when No?l interpreted the Confucian Classics, his understanding of Aristotle was shaped by the rich scholastic tradition of fi ve centuries.

    Within this tradition, the controversy between reason and faith was a central issue from the 12th through the 17th century. The rise of scholasticism in the 12th century (Albertus Magnus,St. Thomas) was basically inspired by the commentaries of Averro?s (Ibn Rushd; 1126—1198). In these commentaries covering the whole of Aristotle’s heritage Averro?s stressed the autonomy and independence of reason in regard to religious authorities. In his interpretation of Averro?s, Thomas Aquinas tried to separate the philosophical from the theological realm in order to create a common ground for communication with the “pagans” (cf. his Summa contra gentiles). In this way, the idea of reason implied the possibility and the necessity to communicate with the Muslim and the Jewish world.

    In other words, from its very beginning, the broad reception of Aristotle from the Middle Ages to the Renaissance implied an intercultural horizon. In this period Aristotle was translated from the Arabic and Greek into Latin and Hebrew, so that the encounter of the Jesuits with the Confucian literati and the fi rst translations of works such as De Anima and the Ethica Nicomachea into Chinesewere a natural consequence of Aristotle being conceived of as a “metacultural” philosopher,whose thought was regarded as limited by neither temporal nor cultural circumstances.

    The hermeneutical approach of the Libri Classici bears a close resemblance to both Chinese and Western commentary literature: Important commentaries tend to carry a great number of“distorted” interpretations, nevertheless they were greatly influential in their time and shaped the understanding of the underlying text for generations. Be it Confucius’ interpretation of the Shijing, Guo Xiang’s commentary of the Zhuangzi, Zhu Xi’s Sishu jizhu or Thomas’s commentary on the Nicomachean Ethics, it is easy to show that the respective commentator came forth with interpretations that were in some cases totally alien to the original text. Nevertheless, their interpretation re-positioned the text in the context of their time. This positioning somehow enabled the “world of the text” and the “world of the reader” (Paul Ric?ur) to “mirror” each other. The text thus took on a contemporary meaning that continued to inspire other interpretative and philosophical works for centuries to come. The Libri Classici have the same background and possess the same functions as a commentary. In fact, in large parts of the work (esp. in the Mengzi translation), No?l’s interpretation is directly based on a specific commentary: The Sishu zhijie written by Zhang Juzheng which, together with Zhu Χi’s commentary, had a great in fl uence on No?l’s Latin version.Thus the Libri Classici can be considered an example of the “interweaving”of two commentary traditions that aimed at making the Four Books meaningful for Europeans as well as for Chinese Christians!

    2. Historical Background

    Fran?ois No?l entered into China in 1687, in an era, in which the Jesuit Mission had been able to create a rich culture of exchange between western and Chinese scholars. Jesuits had written a lot of treatises on western science and philosophy. They had translated Greek and Latin classics into Chinese. They were working on translations of Chinese classics, esp. the Sishu and the Yijing.

    All this work was intended to become a bridge between the cultures and to allow new forms of accomodation. Their aim was incredibly ambitious — to convert the emperor himself and with him the whole empire.

    Fran?ois No?l seems to have studied not only the Chinese Classics very well and quickly, but he developed also a keen sense of the Commentary tradition, of the philosophical debates under the Kangxi emperor; moreover he gained deep insights into the “otherness” of Chinese language and thought. Moreover, he was the fi rst western scholar who interpreted Zhu Χi from a theological perspective and he made his translation with a transcultural outlook. In his Libri Classici he tried to transmit the sense of the Confucian classics to Western readers and to Chinese Christians simultaneously. Thus Chinese philosophy gained a universal meaning as it became readable in Europe of the early Enlightenment Era.

    Fran?ois No?l was born in Herstrud (Belgium) in 1651, in 1670 he entered into the Jesuit order and for four years he studied in Douai (Lille), where he displayed great literary talents. From 1687 he lived in Southern China (Nanchan, Nanan), where he did a lot of missionary work in the lower classes and simultaneuosly studied and translated the Classics.

    In 1702 he was appointed together with the Jesuit mathematician Kaspar Castner (1665—1709) as procurator by the vice-provincial Antoine Thomas and was sent to Rome to convince the Pope about the compatibility of the Chinese rites (and thought) with the Christian faith. No?l was back in Macao in 1707, but did not remain long in China as he was sent with several others(i.e. Loius Fanshouyi, the fi rst Jesuit Father who studied theology in the West) as special envoys of the Kangxi emperor to Europe. In Rome No?l again participated the Chinese rites debate, but soon after 1709 he went to Prague where he remained until 1713. It was during these years that he prepared his sinological works for the press, among which were the Sinensis imperii libri classici sex and the Philosophia sinica tribus tractatibus. These works disappeared very quickly after their publication, perhaps they were forbidden by the church in order to calm down the Rites controversy. In 1716 Fran?ois No?l once more tried to go to China from Lisbon but was forced to return. He moved to his hometown Lille and died there in 1729.

    A very astonishing point of his later life is that he didn’t write anything more about China or Chinese philosophy after the publication of his books in Prague. In the 18 years between 1711 an 1729 he seems to have completely neglected his enormous sinological knowledge, that was so outstanding, that contemporary voices said that there “rarely was a person in his time who could be compared to him.”

    Another signi fi cant trait of his translations and interpretations is a high level of complexity and sophistication. If they had the opportunity to be acknowledged in China and in the West, they could have developed into a fi rm ground for a Chinese theology and in the same time as a model for a philosophical interpretation of Chinese Philosophy.

    3. “We will consider ethics of the unbelieving Chinese from the perspective of the ethics of the unbelieving Aristotle”

    In his Ethica Sinica, No?l gives a systematic account of Chinese ethics within the framework of a teaching manual of the Nicomachean Ethics, thus attempting to link the Confucian classics(esp. the Sishu) to the commentary tradition of the Nicomachean Ethics (further: NE). There are some interesting points in the Ethica Sinica that should be considered:

    1. Like the Libri Classici, this tract is virtually devoid of theological terms and biblical quotations.

    2. No?l sees a lot of resemblances between the NE and the Chinese text, but there are also interesting observations as to the differences between Aristotelianism and Confucianism.

    3. No?l also cites ren-yi-li-zhi 仁—義—禮—智(the Confucian Virtues) and regards them as equal to the Aristotelian virtues

    4. Because No?l is fully aware of the problem as to how to produce an exact translation of a given term, he often puts Latin terms in parallel with Chinese texts, thus mapping out a broader semantical space.

    5. The Confucian virtue of zhi 智(prudence) is central to the NE as well: the speci fi c kind of knowledge and insight that Aristotle calls “practical wisdom” has many parallels in Chinese philosophy.

    In the following, in order to give a more concrete idea of the manner in which No?l reads a Chinese text from the viewpoint of Aristotle, I would like to give a short introduction into the meaning of prudence in the NE and the way it is applied to the interpretation of Mencius.

    4. “Prudence” (Practical Wisdom) in the Nicomachean Ethics

    “Prudence” is a core concept that has seen many quite different interpretations in the long history of interpreting the NE. “Practical Wisdom” involves a knowledge of good and bad that is not gained by theoretical deliberation but by intuition, experience, the understanding of traditional values, and the personal ability to ponder on all the aspects of a given situation. This means that it requires:

    1. a general conception of what is good and what is bad, which Aristotle relates to the conditions of the fl ourishing of human beings.

    2. the ability to perceive, in the light of that general conception, what is required in terms of feeling, choice, and action in a particular situation.

    3. the ability to deliberate well; and

    4. the ability to act on that deliberation.

    Practical wisdom cannot be taught because it requires experience and virtue: only the person who is good knows what is good. Aristotle argues that practical wisdom requires different kinds of insight. First, there should be insight into “what is good or bad for man,” i.e. insight into the flourishing of human beings. Second, practical wisdom requires understanding of what is good in a particular situation within the general idea of the good.There are no general rules for applying knowledge to any current situation. This makes it impossible to make true generalizations about right and wrong, good and bad. Rather, our ethical deliberation is a kind of intuitive reasoning that combines subjective insight with objective aspects such as values and circumstances. Furthermore, this kind of insight is inseparable from making a good decision: we should not only understand the situation, but also decide to act in a good way.A third kind of insight relates to what is virtue. If we feel emotions and desires and make decisions “virtuously,” we feel and choose “at the right times, with reference to the right objects, towards the right people, with the right motive,and in the right way.” These aspects are combined in the superb definition Aristotle has given in NE, II, 6:

    eoτιν aρα n aρετn eξι? πρoαιρετικn, eν μεooτητι ouoα τn πρo? nμa?, wριoμeνn λoγw καi waν o φρoνιμo? oρioειεν.

    Virtus est habitus electivus consistens in mediocritate ea qua est ad nos, definita ratione,& prout vir prudens de fi nierit. (translation used in the Coimbra-Commentary)

    Virtue, then, is a habit or trained faculty of choice, the characteristic of which lies in moderation or observance of the mean relatively to the persons concerned, as determined by reason, i.e. by the reason by which the prudent man would determine it. (tr. Peterson)

    We may now de fi ne virtue as a disposition of the soul in which, when it has to choose among actions and feelings, it observes the mean relative to us, this being determined by such a rule or principle as would take shape in the mind of a man of sense or practical wisdom. (tr.J.A.K. Thomson)

    In this de fi nition of virtue; practical wisdom is linked to the sophisticated teaching of mesotes(the mean), a notion that is in fact rooted in medicine in much the same way the idea of zhongyong中庸 (the mean) is derived from medical knowledge. Consequently, Aristotle’s de fi nition is contextualized by No?l precisely with the zhongyong in order to describe the Chinese understanding of virtue.In his section about practical prudentia (wisdom) No?l also quotes several passages from the Zhongyong and from the Mengzi. In some of these passages the Chinese term zhi 智 doesn’t occur, but nevertheless “prudence” is used by No?l in order to “commentate” the text under the perspective of practical wisdom.

    5. Interpreting the Mencian idea of “holding to the mean without weighing up” 執(zhí)中無權(quán)

    In Mengzi 7 A, 26 the extreme attitudes of egotism (such as Yang Zhu’s) and altruism (as in the case of Mozi) are described. A certain Zimo boasted of having found the exact “mean” between these extreme attitudes. Mencius’ commentary on Zimo’s self description is rather negative, he reproaches Zimo for “holding to the mean”:

    子莫執(zhí)中。執(zhí)中為近之,執(zhí)中無權(quán),猶執(zhí)一也。

    Nostri autem Regni Lu celebris incola Zimo mediam inter hos duos Sectarios viam elegit;nec boni publici curam respuit, ut Yang Zhu; nec se neglecto unam aliorum utilitatem caeco studio aequaliter quaesivit, uti Mozi; sed Medium tenendo; putavit se a recta rectae rationis via non procul recedere. Si tamen in arrepto duorum Sectariorum Medio prudentiam, quam locus, tempus & res exigunt, non servarit; etiam vel sic unam partem aut dextram aut laevam,non autem verum Medium arripuisse dicetur.

    Zimo, a citizen of our famous kingdom of Lu, had chosen the Middle Way between these two extreme attitudes. He didn’t refuse to care for society like Yangzhu, nor did he neglect himself out of blind eagerness to further the advantage of others, like Mozi did. Through holding to the Mean he thought to be close to the right way of right reason (recta ratio). But in this way he held too fast to the Mean and neglected prudence (prudentia), which weighs up place, time and circumstances. Because of this lack of prudence it should perhaps be said that he held only a part, the right or the left, but not the true Mean.

    In this passage, the same idea as in NE II, 6 (cited above) is expressed: the “mean,” the right decision and in the end the virtual habituation are impossible without “weighing up,”with sensitive, intelligent and experienced deliberation. The practical wise man, the phronimos,exercises his good sense, he is not one-sided, and because he has a keen sense of the polarity of each situation, he is also a good judge: He knows how to “hit” the true Mean that is the best way to deal with any given situation.

    In his introduction to the Philosophia Sinica No?l also quotes the famous passage from the Mencius that describes in a very direct way his hermeneutical method:故說詩者,不以文害辭,不以辭害志。以意逆志,是為得之。

    Hence in explaining an ode, one should not allow the words to obscure the sentence, nor the sentence to obscure the intention. The right way is to meet the intention of the writer with one’s sympathetic understanding. (Mengzi 5A, 4)

    Prudens libri Carminum interpres non debet abuti nudis verbis ad nocendum sententiis;nec nudis sententiis ad nocendem sententiarum sensui.

    The prudent interpreter of the Book of Songs should not with bare words damage the sentences, nor should he with bare sentences damage the sense of these sentences.

    In other words, for No?l, the translation or interpretation of the Chinese text was likewise a very sensitive and demanding creative task that required the wisdom of a “wise” judge. In this manner, the Libri Classici were the fruit of the practical wisdom of all the peoples of East-Asia and an appeal to the Europeans, “to put into life, what the Chinese for ages had felt in the right sense.”

    6. Missionaries of Practical Wisdom from China?

    No?l’s sinological works were written at a time when there was no discipline such as“Chinese Studies” or “Sinology,” which only began to take shape alongside the rise of colonialism in the 18th century. With his Libri Classici and the Philosophia Sinica, No?l had to give an answer on very dif fi cult political and theological problems posed by the Chinese authorities, the Holy See and the European intelligentsia. However, it was perhaps France’s intellectual elite that was most interested in all available details concerning Chinese culture and philosophy, for these forerunners of the Enlightenment were convinced that Confucius and his heritage could provide the solution to many problems of their own time. Especially in the fi elds of ethics and politics, China’s leading position was acutely felt. Most remarkable, and clearly indicative of this intellectual context, is perhaps Leibniz’s famous saying that the Chinese Emperor should send Confucian missionaries in order to teach the Europeans practical wisdom.

    Such was also the essence of Christian Wolff’s “Discourse on the Practical Philosophy of the Chinese,” a lecture held in 1721 after nine years of careful study of the Libri Classici.Wolff’s admiration for the Confucian principle of experiment and proof, of the independence and autonomy of reason, and of the “marriage of experience and reason” (connubium experientiae et rationis) is only a few of the aspects he discovered in the Libri Classici.But the problem in evaluating No?ls influence on Wolff is the “Aristotelian” hermeneutical framework. From his youth in Breslau on, Wolff was well-versed in Scholasticism and had a deep understanding of Spinoza’s ethics, which is in fact an “averroistic” commentary on the NE. In other words, further research is needed to identify the extent to which Wolff was in fl uenced by this Confucianism in Aristotelian disguise.

    But the sheer fact that Wolff (like many other forerunners of the Enlightenment) dedicated more than 30 years to the study of the Libri Classici gives an idea of the importance of the hand for shaping his thought. Moreover, it remains an astonishing fact that from the very beginning of scholasticism, the idea of “reason” had the function and the power to integrate the philosophies of non-European cultures: it had the function of building bridges. Aristotle’s philosophical heritage was considered a guarantor for the possibility of an integrative approach to Muslim, Jewish and, finally,Chinese philosophy.

    After his great “teacher” Leibniz, Christian Wolff was perhaps the last “scholastic” whose idea of reason was broad enough to create a space of communication between cultures. This breadth of thought changed into its exact opposite in the following decades of the Enlightenment.Kant and Hegel, for instance, were instrumental in the devaluation of Chinese philosophy and its extrication from the European consciousness. In the 19th and 20th centuries, the concept of “reason” became an agent of building walls—and this fact, together with an overarching conviction of being part of a superior civilization, determines our attitude toward Chinese philosophy to this day. It would be interesting to ask what Fran?ois No?l could tell us in this present state of affairs: what we could learn from a man who didn’t read the Classics with scienti fi c distance but with a humanistic passion intent on bringing the practical wisdom of the Confucian heritage from China to Europe.

    猜你喜歡
    詩者無權(quán)西學
    春暮(外一首)
    春的序曲
    青年文學家(2023年7期)2023-07-06 03:44:24
    雪地行
    當代作家(2023年12期)2023-03-21 05:53:55
    父親的詩者情懷——懷念我的父親歐陽鶴
    中華詩詞(2023年4期)2023-02-06 06:06:02
    有戶口但無承包地 無權(quán)參與收益分配
    康熙皇帝的西學教師
    紫禁城(2019年11期)2019-12-18 03:14:36
    法律監(jiān)督無權(quán)實體處分的思辨——檢察權(quán)在刑事審前程序的限制與作為
    法大研究生(2018年2期)2018-09-23 02:20:30
    狹義無權(quán)代理人之責任區(qū)分
    ——兼論《民法總則》第171條
    孤本《性原廣嗣》與西學之影響
    西學大家系列叢書
    天津人大(2015年9期)2015-11-24 03:26:46
    观看美女的网站| a在线观看视频网站| 成人无遮挡网站| 国产欧美日韩一区二区精品| 日韩有码中文字幕| 亚洲成人久久爱视频| 18禁黄网站禁片午夜丰满| 久久久国产成人精品二区| 日本三级黄在线观看| 夜夜躁狠狠躁天天躁| 搡老熟女国产l中国老女人| 一个人看的www免费观看视频| 全区人妻精品视频| 亚洲 国产 在线| 久久精品夜夜夜夜夜久久蜜豆| 久久精品国产清高在天天线| 国产一区二区亚洲精品在线观看| 亚洲狠狠婷婷综合久久图片| 欧美激情在线99| 久9热在线精品视频| 欧美中文日本在线观看视频| 校园春色视频在线观看| av黄色大香蕉| 九色国产91popny在线| 脱女人内裤的视频| 色5月婷婷丁香| 欧美最新免费一区二区三区 | 午夜福利在线在线| 色在线成人网| 香蕉av资源在线| 我要看日韩黄色一级片| 性插视频无遮挡在线免费观看| 别揉我奶头~嗯~啊~动态视频| 午夜精品久久久久久毛片777| 国产单亲对白刺激| 日韩欧美国产在线观看| 18+在线观看网站| 女同久久另类99精品国产91| 日韩精品青青久久久久久| 亚洲片人在线观看| 女生性感内裤真人,穿戴方法视频| 99国产精品一区二区蜜桃av| 午夜福利在线观看吧| 精品熟女少妇八av免费久了| 国产精品伦人一区二区| 最近最新中文字幕大全电影3| 欧美日本视频| 三级男女做爰猛烈吃奶摸视频| 亚洲 国产 在线| 成人精品一区二区免费| 黄色一级大片看看| 不卡一级毛片| 人人妻人人澡欧美一区二区| 宅男免费午夜| 中文字幕熟女人妻在线| 欧美xxxx黑人xx丫x性爽| 亚洲人与动物交配视频| 中文字幕免费在线视频6| 亚洲av中文字字幕乱码综合| 亚洲色图av天堂| 国产乱人视频| 一区福利在线观看| 丰满乱子伦码专区| 久久午夜福利片| 国产亚洲欧美98| 国产又黄又爽又无遮挡在线| 欧美日韩国产亚洲二区| 在线观看66精品国产| 久久欧美精品欧美久久欧美| 国产主播在线观看一区二区| 久久精品综合一区二区三区| 欧美成人一区二区免费高清观看| 18禁黄网站禁片午夜丰满| 99久久成人亚洲精品观看| 精品久久久久久久人妻蜜臀av| 亚洲专区国产一区二区| 又粗又爽又猛毛片免费看| 国产私拍福利视频在线观看| 综合色av麻豆| 在线观看午夜福利视频| 日本黄色片子视频| 九色国产91popny在线| 少妇熟女aⅴ在线视频| 久久久久久九九精品二区国产| 少妇丰满av| 欧美一区二区国产精品久久精品| 亚洲五月天丁香| 99热这里只有是精品在线观看 | 久久精品国产清高在天天线| 日韩欧美免费精品| 俺也久久电影网| 欧美色欧美亚洲另类二区| 老女人水多毛片| 99久久99久久久精品蜜桃| 全区人妻精品视频| 亚洲自拍偷在线| 亚洲内射少妇av| 最近中文字幕高清免费大全6 | 午夜老司机福利剧场| 夜夜夜夜夜久久久久| 最近最新中文字幕大全电影3| 国产精品99久久久久久久久| 国产免费一级a男人的天堂| 搡女人真爽免费视频火全软件 | av专区在线播放| 免费av不卡在线播放| 亚洲真实伦在线观看| 美女高潮喷水抽搐中文字幕| 夜夜爽天天搞| 桃色一区二区三区在线观看| 精品久久久久久久久久免费视频| 日韩国内少妇激情av| 国内少妇人妻偷人精品xxx网站| 久久精品久久久久久噜噜老黄 | 亚洲激情在线av| 岛国在线免费视频观看| 一级黄片播放器| 天堂网av新在线| 一级黄色大片毛片| 久久精品久久久久久噜噜老黄 | 亚洲国产欧洲综合997久久,| 69av精品久久久久久| 精品无人区乱码1区二区| 天堂影院成人在线观看| 成年版毛片免费区| 午夜免费成人在线视频| 亚洲,欧美精品.| 久久天躁狠狠躁夜夜2o2o| 一级黄片播放器| 免费人成在线观看视频色| 麻豆成人av在线观看| 日韩中字成人| 最近视频中文字幕2019在线8| 久久久久九九精品影院| 欧美另类亚洲清纯唯美| 亚洲,欧美,日韩| 波多野结衣高清无吗| 久久人人爽人人爽人人片va | 欧美一级a爱片免费观看看| 伊人久久精品亚洲午夜| 97碰自拍视频| 十八禁网站免费在线| 午夜福利视频1000在线观看| 中文字幕免费在线视频6| 伊人久久精品亚洲午夜| 自拍偷自拍亚洲精品老妇| 国产欧美日韩精品亚洲av| 国产精品久久久久久人妻精品电影| 两人在一起打扑克的视频| 国产激情偷乱视频一区二区| 1000部很黄的大片| 亚洲av.av天堂| 嫩草影院入口| 亚洲精品456在线播放app | 成年女人看的毛片在线观看| 精品国产三级普通话版| 久久6这里有精品| av在线天堂中文字幕| 亚洲成av人片免费观看| 色尼玛亚洲综合影院| 欧美精品啪啪一区二区三区| 少妇人妻一区二区三区视频| 久久久精品欧美日韩精品| 一本一本综合久久| 国产色爽女视频免费观看| 一个人看的www免费观看视频| 五月伊人婷婷丁香| 噜噜噜噜噜久久久久久91| 99精品久久久久人妻精品| 欧美一级a爱片免费观看看| 九九在线视频观看精品| 国产伦精品一区二区三区视频9| 亚洲黑人精品在线| 特大巨黑吊av在线直播| 久久久久久久久久成人| 精品人妻1区二区| 成人特级av手机在线观看| 能在线免费观看的黄片| 国产探花在线观看一区二区| .国产精品久久| 国产主播在线观看一区二区| 日本a在线网址| 欧美中文日本在线观看视频| 亚洲午夜理论影院| 97碰自拍视频| 欧美一区二区国产精品久久精品| bbb黄色大片| 天堂av国产一区二区熟女人妻| 国内少妇人妻偷人精品xxx网站| 哪里可以看免费的av片| 一本一本综合久久| 怎么达到女性高潮| 不卡一级毛片| 国产欧美日韩精品亚洲av| 久久久色成人| 日韩大尺度精品在线看网址| 免费在线观看影片大全网站| 亚洲精品色激情综合| 99国产精品一区二区蜜桃av| 99久国产av精品| 欧美不卡视频在线免费观看| 久久精品国产自在天天线| 最近中文字幕高清免费大全6 | 国产高清激情床上av| 97超视频在线观看视频| 欧美日韩中文字幕国产精品一区二区三区| 别揉我奶头~嗯~啊~动态视频| 丁香六月欧美| 亚洲精品在线美女| 精品乱码久久久久久99久播| 禁无遮挡网站| 国产在线精品亚洲第一网站| 九九在线视频观看精品| 欧美黑人欧美精品刺激| 别揉我奶头~嗯~啊~动态视频| 99精品在免费线老司机午夜| 亚洲成人久久性| 亚洲熟妇熟女久久| 99在线视频只有这里精品首页| 国产成人a区在线观看| 熟女电影av网| 国产高清激情床上av| 中亚洲国语对白在线视频| 日韩欧美国产在线观看| 国产精品1区2区在线观看.| 99久久精品热视频| 亚洲av熟女| 欧美另类亚洲清纯唯美| av福利片在线观看| 在线免费观看的www视频| 好男人在线观看高清免费视频| 人妻丰满熟妇av一区二区三区| 成人av一区二区三区在线看| 国产黄a三级三级三级人| 亚洲欧美日韩高清专用| 精品一区二区三区av网在线观看| 每晚都被弄得嗷嗷叫到高潮| 成年女人永久免费观看视频| 午夜激情欧美在线| 99久久99久久久精品蜜桃| 亚洲欧美日韩无卡精品| 91久久精品国产一区二区成人| 内地一区二区视频在线| 熟女电影av网| 99在线人妻在线中文字幕| 在线免费观看不下载黄p国产 | 亚洲专区国产一区二区| 亚洲av免费在线观看| 亚洲五月婷婷丁香| 日日夜夜操网爽| 国产三级中文精品| 变态另类丝袜制服| 亚洲欧美激情综合另类| 国产探花极品一区二区| 男女做爰动态图高潮gif福利片| 国产成人影院久久av| 亚洲人成网站高清观看| 国产一区二区三区视频了| 哪里可以看免费的av片| x7x7x7水蜜桃| 99国产精品一区二区三区| 97人妻精品一区二区三区麻豆| 亚洲国产精品成人综合色| 亚洲精品乱码久久久v下载方式| 婷婷精品国产亚洲av| www.999成人在线观看| 非洲黑人性xxxx精品又粗又长| 少妇熟女aⅴ在线视频| 他把我摸到了高潮在线观看| 给我免费播放毛片高清在线观看| 精品国内亚洲2022精品成人| 97碰自拍视频| 91在线精品国自产拍蜜月| 亚洲精品乱码久久久v下载方式| 亚洲电影在线观看av| 麻豆国产97在线/欧美| 亚洲成a人片在线一区二区| 黄色一级大片看看| 欧美黄色片欧美黄色片| 无人区码免费观看不卡| 在线十欧美十亚洲十日本专区| 宅男免费午夜| 国产精品嫩草影院av在线观看 | 久久久精品大字幕| 人人妻,人人澡人人爽秒播| 女人十人毛片免费观看3o分钟| 国产成人a区在线观看| 人人妻,人人澡人人爽秒播| 国产成人aa在线观看| 高潮久久久久久久久久久不卡| 好男人电影高清在线观看| 观看美女的网站| 午夜久久久久精精品| 亚洲成人久久性| 免费看美女性在线毛片视频| 国内久久婷婷六月综合欲色啪| 国产亚洲精品久久久久久毛片| 麻豆国产97在线/欧美| 如何舔出高潮| 波野结衣二区三区在线| 十八禁网站免费在线| 久久久久性生活片| 国产精品国产高清国产av| 欧美黑人欧美精品刺激| 精品无人区乱码1区二区| 激情在线观看视频在线高清| 精品午夜福利在线看| 欧美3d第一页| 精品福利观看| 天堂√8在线中文| 夜夜夜夜夜久久久久| 麻豆成人av在线观看| 国产一区二区亚洲精品在线观看| xxxwww97欧美| 日本成人三级电影网站| 女生性感内裤真人,穿戴方法视频| 老司机福利观看| 亚洲精品在线美女| 欧美性猛交╳xxx乱大交人| 亚洲第一电影网av| 国产高潮美女av| 床上黄色一级片| 久久99热6这里只有精品| 日本成人三级电影网站| 国产亚洲欧美在线一区二区| 精品99又大又爽又粗少妇毛片 | 国产av在哪里看| 亚洲精品影视一区二区三区av| 国内精品久久久久精免费| 久久国产乱子免费精品| 久久九九热精品免费| 色5月婷婷丁香| 亚洲,欧美精品.| 老司机午夜十八禁免费视频| av天堂中文字幕网| 有码 亚洲区| 成人亚洲精品av一区二区| 动漫黄色视频在线观看| 久久久久久国产a免费观看| 一卡2卡三卡四卡精品乱码亚洲| 一区二区三区激情视频| 国产精品女同一区二区软件 | 中文字幕精品亚洲无线码一区| 久久久久久久久久成人| 亚洲精品亚洲一区二区| 舔av片在线| 亚洲精品乱码久久久v下载方式| 日本免费一区二区三区高清不卡| 欧美在线一区亚洲| 啦啦啦观看免费观看视频高清| 亚洲乱码一区二区免费版| 桃红色精品国产亚洲av| 在线观看舔阴道视频| 国产精品免费一区二区三区在线| 国产视频内射| 久久国产精品影院| 国产精品自产拍在线观看55亚洲| 一本精品99久久精品77| av在线观看视频网站免费| 桃红色精品国产亚洲av| 亚洲,欧美,日韩| 日本精品一区二区三区蜜桃| 美女高潮的动态| 日本黄大片高清| 欧美性猛交╳xxx乱大交人| 一级av片app| 两个人的视频大全免费| 久久久久久久精品吃奶| 赤兔流量卡办理| 国产蜜桃级精品一区二区三区| aaaaa片日本免费| 久久国产精品影院| 偷拍熟女少妇极品色| 亚洲在线观看片| 国产一区二区在线观看日韩| 国产成人av教育| 亚洲专区国产一区二区| av在线天堂中文字幕| 午夜精品一区二区三区免费看| 婷婷色综合大香蕉| 一进一出抽搐动态| 亚洲人成网站在线播放欧美日韩| 一个人免费在线观看电影| 日日夜夜操网爽| 亚洲av.av天堂| 久久草成人影院| 一区二区三区高清视频在线| 性插视频无遮挡在线免费观看| 日韩欧美在线乱码| 国产精品一区二区三区四区久久| 国产v大片淫在线免费观看| 亚洲 国产 在线| 美女cb高潮喷水在线观看| 国产午夜精品论理片| 美女高潮喷水抽搐中文字幕| 亚洲av不卡在线观看| 男人舔奶头视频| 18禁裸乳无遮挡免费网站照片| 国产欧美日韩精品一区二区| 久久久久久久久大av| 精品午夜福利视频在线观看一区| 男人舔奶头视频| 99在线视频只有这里精品首页| 国产精品一区二区三区四区免费观看 | 丰满乱子伦码专区| 最近最新中文字幕大全电影3| 精品久久久久久久久亚洲 | 亚洲第一电影网av| 亚洲国产精品999在线| 亚洲成人久久爱视频| 日韩中文字幕欧美一区二区| 亚洲七黄色美女视频| 18+在线观看网站| 精品午夜福利在线看| 亚洲男人的天堂狠狠| 91久久精品电影网| 嫩草影院入口| 伊人久久精品亚洲午夜| 90打野战视频偷拍视频| 中文字幕人妻熟人妻熟丝袜美| 亚洲美女黄片视频| 18禁黄网站禁片午夜丰满| 精品一区二区三区视频在线观看免费| 我要看日韩黄色一级片| 99精品在免费线老司机午夜| 黄片小视频在线播放| 亚洲avbb在线观看| 国产午夜精品久久久久久一区二区三区 | 内地一区二区视频在线| 日韩欧美精品v在线| 日韩 亚洲 欧美在线| 身体一侧抽搐| 中亚洲国语对白在线视频| 成人永久免费在线观看视频| 国产三级黄色录像| 老师上课跳d突然被开到最大视频 久久午夜综合久久蜜桃 | 搡老妇女老女人老熟妇| 好看av亚洲va欧美ⅴa在| 亚洲专区中文字幕在线| 高清毛片免费观看视频网站| 欧美日韩瑟瑟在线播放| 亚洲最大成人av| 国产精品野战在线观看| 精品午夜福利在线看| 国产又黄又爽又无遮挡在线| 日本 av在线| 性欧美人与动物交配| 国产精品久久久久久亚洲av鲁大| 青草久久国产| 色综合婷婷激情| 亚洲精品粉嫩美女一区| 国产色婷婷99| 亚洲av美国av| 蜜桃亚洲精品一区二区三区| 99国产极品粉嫩在线观看| 亚洲人成电影免费在线| 亚洲第一区二区三区不卡| 国产精品久久视频播放| 日韩精品中文字幕看吧| 日本免费a在线| 国产熟女xx| 最近视频中文字幕2019在线8| 免费一级毛片在线播放高清视频| 亚洲av美国av| 一本精品99久久精品77| 一进一出好大好爽视频| 欧洲精品卡2卡3卡4卡5卡区| 五月伊人婷婷丁香| 久久草成人影院| 亚洲精品日韩av片在线观看| 免费在线观看亚洲国产| 老熟妇仑乱视频hdxx| 嫁个100分男人电影在线观看| 国产精品亚洲一级av第二区| 欧美成人a在线观看| 伦理电影大哥的女人| 亚洲黑人精品在线| 老熟妇乱子伦视频在线观看| 性色av乱码一区二区三区2| 一个人看视频在线观看www免费| 欧美性感艳星| 18+在线观看网站| 九九热线精品视视频播放| 脱女人内裤的视频| 天堂√8在线中文| 免费在线观看日本一区| 长腿黑丝高跟| 日日夜夜操网爽| 国产精品日韩av在线免费观看| 日日摸夜夜添夜夜添小说| 88av欧美| 亚洲人成网站高清观看| 男女床上黄色一级片免费看| 久久人妻av系列| 我的女老师完整版在线观看| 99久久成人亚洲精品观看| 亚洲激情在线av| 国产综合懂色| 美女高潮喷水抽搐中文字幕| 国内精品久久久久精免费| 天堂√8在线中文| 日日摸夜夜添夜夜添小说| 变态另类丝袜制服| 精品久久久久久久人妻蜜臀av| 精品久久国产蜜桃| 成人精品一区二区免费| 国产精品爽爽va在线观看网站| 久久久久久久久中文| 听说在线观看完整版免费高清| 午夜日韩欧美国产| a级毛片a级免费在线| a级一级毛片免费在线观看| 色综合站精品国产| 精品久久久久久久人妻蜜臀av| 舔av片在线| 内射极品少妇av片p| 51午夜福利影视在线观看| 人妻制服诱惑在线中文字幕| 免费搜索国产男女视频| 黄色日韩在线| 美女cb高潮喷水在线观看| 我的老师免费观看完整版| 可以在线观看的亚洲视频| 我的老师免费观看完整版| 国产美女午夜福利| 国产av在哪里看| 成年女人毛片免费观看观看9| www日本黄色视频网| 国产精品永久免费网站| 色吧在线观看| 脱女人内裤的视频| 一个人免费在线观看的高清视频| 日日摸夜夜添夜夜添av毛片 | 免费观看的影片在线观看| 国产一区二区三区视频了| 日韩有码中文字幕| 婷婷精品国产亚洲av在线| 两人在一起打扑克的视频| 精品久久久久久久久亚洲 | 日韩欧美在线乱码| 一个人免费在线观看电影| 看十八女毛片水多多多| 亚洲欧美清纯卡通| 91久久精品电影网| 日本撒尿小便嘘嘘汇集6| 亚洲电影在线观看av| 欧美日韩福利视频一区二区| 免费看a级黄色片| 欧美中文日本在线观看视频| 最新中文字幕久久久久| 最近最新中文字幕大全电影3| 久久人人爽人人爽人人片va | 少妇丰满av| 国产大屁股一区二区在线视频| 国产av不卡久久| 亚洲中文日韩欧美视频| 精品免费久久久久久久清纯| 黄色日韩在线| 欧美成狂野欧美在线观看| 一进一出抽搐gif免费好疼| 国产69精品久久久久777片| 少妇被粗大猛烈的视频| 又爽又黄a免费视频| 少妇的逼好多水| 欧美+日韩+精品| 色播亚洲综合网| 国产一级毛片七仙女欲春2| 亚洲人成伊人成综合网2020| www日本黄色视频网| 国产大屁股一区二区在线视频| 亚洲精品粉嫩美女一区| 国产伦一二天堂av在线观看| 嫩草影院入口| 两个人的视频大全免费| 欧美3d第一页| 婷婷六月久久综合丁香| 免费观看精品视频网站| or卡值多少钱| 欧美不卡视频在线免费观看| 在线观看午夜福利视频| 欧美一区二区精品小视频在线| xxxwww97欧美| 国产主播在线观看一区二区| 亚洲三级黄色毛片| 免费大片18禁| 看十八女毛片水多多多| 久9热在线精品视频| 亚洲乱码一区二区免费版| 色尼玛亚洲综合影院| 色哟哟·www| 欧美激情国产日韩精品一区| 亚洲精品影视一区二区三区av| 12—13女人毛片做爰片一| 美女高潮的动态| 国产免费av片在线观看野外av| 日日摸夜夜添夜夜添小说| 日本a在线网址| 亚洲电影在线观看av| 无人区码免费观看不卡| 在线观看一区二区三区| 啦啦啦韩国在线观看视频| 国内毛片毛片毛片毛片毛片| 亚洲专区国产一区二区| 亚洲人与动物交配视频| 男人舔女人下体高潮全视频| 亚洲欧美日韩高清在线视频| 国产精品自产拍在线观看55亚洲| .国产精品久久| 亚洲成人久久爱视频| 欧美bdsm另类| 免费观看精品视频网站| 欧美成人性av电影在线观看| 国内精品美女久久久久久| aaaaa片日本免费| 香蕉av资源在线|