现代自由主义的困境:施特劳斯的极权主义诊断

1989年,福山认为历史的终点是自由主义,而施特劳斯却指出自由主义危在旦夕。2016年川普当选美国总统,恰恰暴露了美国自由主义的危机,从而印证了施特劳斯的担忧。在施特劳斯看来,现代自由主义的理论基础是自然权利理论与价值中立学说,前者以绝对主义为基础,而后者蕴含着相对主义。因此,现代自由主义陷于绝对主义与相对主义之间。然而,施特劳斯认为,现代自由主义选择相对主义的结果是,相对主义既摧毁了自然权利,又滋长了极权主义。因此,现代自由主义走出危机的起点是从相对主义转向绝对主义。     

霍布斯的两副面孔:施米特、施特劳斯论霍布斯

施米特和施特劳斯认为现代社会潜藏着一种巨大的危机--现代性危机.他们在对现代性危机的研究中,几乎一致认为霍布斯对此应负有不可推卸的责任,即霍布斯的思想奠基或者说推动了现代性危机的产生和发展.但施米特和施特劳斯分别从政治神学和政治哲学的视角审视霍布斯,从而使得霍布斯呈现出了两幅不同的面孔,即政治神学家和政治哲学家.     

密尔自由观的伦理辨析

约翰·密尔从个人与社会关系的独特伦理视角对自由主义进行了新的阐释,他认为自由就是由社会合法地对个体行施的那种权力的本性和限制.密尔坚持个人自由,主张张扬人的个性,提出自由要以社会的进步和人类整体的幸福为其价值目标.尤其是密尔对自由的伦理道德诉求、对个性自由的伦理价值分析、给自由以限度、给自由以功利主义解释等伦理主张和理论建构,不仅极大地丰富和完善了自由主义理论,推动了自由主义理论与实践的发展,而且还具有重要的现代价值.     

关于罗尔斯稳定性思想的考察及其批判

<正>自由主义理论的创始人霍布斯认为,政治稳定性是最重要的:没有政治稳定性,无论是生活还是自由都没有安全可言。(参见霍布斯,第17-18章)许多自由主义的理论家都意识到,解决政治稳     

自由与功利之间——密尔伦理思想的双重诉求

约翰·斯图亚特·密尔是一个功利主义者,更是一个自由主义者.功利原则与自由原则是密尔伦理思想中的两个密切相关的基本原则,功利原则以最大多数人的最大幸福为终极价值诉求,自由原则则赋予个体的自由权利以价值优先性.密尔的一生都致力于以功利原则为哲学基础来证明个体自由,致力于论证功利主义与自由主义的一致与契合,但实际上若要追求功利原则和自由原则的融合就决定了他既不能执守严格的功利主义,也无法坚持一般的自由主义.因此,功利主义不是自由主义最好的哲学基础.     

自由主义的宗教信仰自由的困境与危机

如何理解"宗教"与"宗教信仰自由"?前提是需要重新分析和审视时代背景与社会生活的变化。西方自由主义的政治哲学和道德伦理赋予"宗教"、"宗教信仰自由"的问题西方历史与语境下的含义,并成为这一含义的理论基础。而在全球化时代,自由主义对"宗教信仰自由"的解释不再无懈可击。本文意在区分我们所身处的时代与此前时代,自不同的维度理解既有概念,视"宗教信仰自由"为一个探寻的概念,丰富与发展"宗教信仰自由"的内涵,以增强其适应性。     

试探自由主义和自由研究的指导

虽然自由主义有各种不同的分类方法,但是目前国内介绍和探讨的自由主义种类似乎主要倾向于西方经济自由主义、政治自由主义,中国近现代自由主义(包括文学自由主义)等方面。马克思主义对自由的研究是辩证唯物主义的和历史唯物主义的。此外,目前运用的方法主要是共时性方法和历时性方法,二者对自由的研究似乎都有一定的局限。自由主义的发展正向新的时期过渡,正向更多的领域扩张,也正在吸收、融化其它各种思潮从而不断的改变其理论内涵。对自由主义和自由的研究都应该坚持辩证唯物主义和历史唯物主义,以人为本,求真务实,与时俱进。     

马克思的自由平等观与法国自由主义

马克思主义经典作家关于自由、平等问题的论述以及马克思主义的整个思想体系,都与西方近代自由主义理论有着密切的关系,两者之间存在着一些可以相互会通、参照的空间。该文主要以19世纪法国自由主义理论为例,对马克思的自由、平等观与近代自由主义做一平行的初步考察,旨在说明马克思的自由平等观是马克思主义思想体系中一个重要但往往被人忽视的组成部分,而马克思主义体系本身也包含着明显的自由主义倾向。     

儒家自由主义何以可能？——狄百瑞儒家“人格主义”的实质及现代意义

为区别于西方自由主义、个人主义等概念,狄百瑞提出儒家"人格主义"一说,来阐发儒家之于个人、社群和国家的自由主义精神。狄氏认为,儒家自由主义精神昭显于孔子仁学一期,经宋明新儒家发展为由本心而发的道德实践,形成了一套关于个人自我养成(为己之学)、社群自治(修己治人)的理论表达范式和实践经验,与西方"个人主义""社群主义"相比具有一定优异性。再者,中国古代虽没能发展出现代意义上的公民国家,但儒家思想中并不缺乏公民意识,东亚社会现代化的成功转型,在一定程度上彰显了儒家政治文明构想及其现代价值。因此,在狄百瑞看来,儒家自由主义精神贯穿于为己之学、修己治人与政治文明之中,具有一整套异于西方自由主义的自洽方案。     

列奥·施特劳斯与阿拉伯哲学——用中世纪启蒙否定现代启蒙

批判现代启蒙思想当属列奥·施特劳斯的思想核心。为了找到摆脱现代危机的手段,他的批评拒绝与过去决裂和过分信赖人类。施特劳斯一贯反对现代启蒙思想最主要的表现,即虚无主义。在他看来,只有回归古代哲学才能战胜虚无主义,因为有关人类、人性和共同生活方式的话语是在那时创立的。     

Seeing and hearing and space and space and time

A previous experiment had shown spatial location to be judged in terms of the framework provided by the modality in which stimuli were presented. In the present study, digits were either auditorally or visually presented, and in either form the three digits appeared successivly to the left, in the center, and to the right of the S. The digit which occurred temporally in the middle of the sequence was never central from the spatial viewpoint. The S was asked to indicate which digit was the middle one. Ss were blind, deaf, or normal. The deaf and two control groups saw visual displays, and the blind and their controls heard auditory displays. The former groups predominantly chose the spatially middle digit and the latter groups the temporally middle. It was concluded that modality of presentation was the trigger which switched in the coding dimension of time or space.     

Bob and Carol and Tess and Ali

Conflicting religious experiences in different traditions do not necessarily defeat the rationality of conflicting beliefs sustained by those experiences in those traditions. The circularity that protects religious beliefs from such mutual defeat is not vicious. Moreover, the lack of ‘epistemological humility’ exhibited by such believers poses no threat to world peace. In fact, a campaign for compulsory humility would itself constitute a much greater threat.     

Law and Gospel,and Youth and Family Ministry

Abstract : If “faith comes through hearing” the word of God comprised in law and gospel, how do the imperatives that characterize ‘Youth and Family Ministry’ make such hearing possible? Here, literature delineating ‘Youth and Family Ministry’ is analyzed in light of its biblical foundations. The primary lens implemented in this analysis is the law/gospel hermeneutic advocated by Martin Luther and other reformers.     

Extremes of self-esteem and narcissism and the experience and expression of anger and aggression

This study examined the level of self-esteem and narcissism as personality variables involved in the disposition to experience and express anger. Three hundred thirty-eight subjects were sampled across two higher education centres and one student teaching programme in the United Kingdom. It was reasoned that individuals with both high self-esteem and narcissism would report especially high tendencies to experience and express anger and aggression and that those with high self-esteem and low narcissism would report the lowest. These predictions were influenced by theories that emphasise the role of threats to high self-esteem in the production of aggression and violence. Results indicate that groups defined by their extreme scores on self-esteem and narcissism scales produced levels of anger expression in the predicted direction. The importance of considering extreme levels of self-esteem and narcissism (in conjunction with other factors) in an analysis of anger is discussed with reference to currently influential theories in the field. Aggr. Behav. 24:421–438, 1998. © 1998 Wiley-Liss, Inc.     

Dance and psychotherapy--possibilities and limits

From a starting point of therapeutic and prophylactic components identifiable in the dance, the authors regard the dance as deserving of greater attention than was hitherto the case in programs of physiotherapy, psychotherapy, and sociotherapy. From the existing essays at a therapy basing on body and motion, they infer basic common points, and to promote discussion, they state their attitudes in respect of the potential and rank of the dance in the concept of complex multimodal psychotherapy.     

Perversion and infancy and adolescence

Abstract

Studying the works of Freud and Lacan, the authors carried out research on perversion in childhood. Their work covered the perverse polymorphism of infantile sexuality and the perception of the anatomic difference between the sexes that leads the child to create sexual theories and fantasies. The phallic mother and the fetish are viewed as imaginary solutions directly related to the Oedipus and castration complexes. In perversion, a particular position is taken in relation to the Oedipus complex: a serious flaw occurs in the symbolization of the law, and the mechanisms of denial and disavowal take form. Sexuality requires a second “logical time,” separated from infancy by the latency period, in order to confirm (in action) that a fixed position of jouissance (enjoyment) has actually been established. This can only happen in a period after adolescent enhancement. The distinction between perverse traces and a perverse structure is made, taking into account the fact that, in the case of child analysis, the analyst should free the child from the family fantasy and help him/her to build his/her own fantasy.

Campos Santoro V. et al. Perversion und Kindheit und Adoleszenz.

Im Studium der Arbeiten von Freud und Lacan haben die Autoren Forschung über Perversion in der Kindheit gemacht. Die Studien behandeln den perversen Polymorphismus der infantilen Sexualität und die Wahrnehmung des anatomischen Unterschiedes zwischen den Geschlechtern, welche das Kind dazu führt, Sexual-Theorien und Phatasien zu schaffen.

Die phallische Mutter und der Fetisch werden als imaginäre Lösungen angesehen, die sich direkt auf den Ödipus- und Kastrations-Komplex beziehen. Bei der Perversion wird eine besondere Position in Bezug auf den Ödipus angenommen; ein ernsthafter Mangel tritt bei der Symbolisierung des Rechts auf; die Mechanismen der Verneinung und der Verleugnung bilden sich. Sexualität erfordert eine zweite “logische Zeit”, von der Kindheit durch die Latenz Periode getrennt, um (in der Handlung) zu bestätigen, daß eine fixierte Position der jouissance (Vergnügung) sich tatsächlich etabliert hat. Das kann sich nur in einer Periode nach der adoleszenten Verstärkung ereignen.

Es wird die Unterscheidung zwischen perversen Spuren und einer perversen Struktur gemacht, in Rechnung stellend, daß im Fall der Kinder-Analyse der Analytiker das Kind von der Familien-Phantasie befreien sollte und ihm/ihr helfen sollte, seine/ihre Phantasie auszubilden.

Campos Santoro V. Perversión e infancia y adolescencia.

Estudiando los trabajos de Freud y Lacan, los autores han investigado la perversión en la niñez. Los estudios cubren la sexualidad infantil perversa polimorfa y la percepción de la diferencia anatómica entre los sexos, que llevan al niño a crear teorías sexuales y fantasías.

La madre fálica y el fetiche son vistos como soluciones imaginarias relacionadas directamente con el complejo de Edipo y de castración. La perversión, toma una posición particular en relación al Edipo; un fallo importante tiene lugar en la simbolización de la ley; los mecanismos de negación y repudio toman forma. La sexualidad requiere un segundo “tiempo lógico” separado de la infancia por el periodo de latencia, para confirmar (en acto) que una posición fija de jouissance (goce) se ha establecido. Esto solo puede ocurrir en un periodo posterior a la intensificación adolescente.

La distinción entre las huellas perversas y la estructura perversa se ha hecho, teniendo en cuenta que, en el caso del análisis de niños, el analista debe librar al niño de la fantasía familiar y ayudar a el/ella a construir su propia fantasía.     

Yin and Yang,and the Hot and the Cold

Yin and Yang are important concepts in ancient Chinese philosophy.Western scholars have become more familiar with these two concepts recently,but for a long time almost no one considered comparing them with their own tradition such as the ancient Greek philosophy,and especially with the ideas of the Hot and the Cold in Presocratic philosophy.In this paper,I make an attempt to do exactly that,and especially make a detailed comparison between the thoughts of two ancient thinkers:Laozi and Anaximander.I discuss the thought of Yin and Yang in Laozi-who was the earliest philosopher making use of the concepts Yin and Yang-to express his cosmological thought in ancient Chinese philosophy.Comparatively,I discuss the ideas of the Hot and the Cold in Anaximander,the earlier among Presocratic philosophers referring to the Hot and the Cold as fundamental concepts used to establish his cosmological system.Through this comparison,I indicate that the similarity between ancient Chinese and Western traditions is far more significant than what people are used to imagining.     

神圣、凡俗与净明、忠孝

本文结合有关宗教学理论,对宋元净明道所推崇的"净明"、"忠孝"概念进行了解析.作者以为:宋元净明道视世俗性的道德实践为"神圣"的宗教修炼,实与宗教学中的凡俗可以"转换"为神圣之理论相合;而净明道徒的这种"转换",则多与其个体的"宗教体验"有关.至于元代净明道借"无极"概念来释"净明",以"净明"为回复宇宙根源之境界,则合于宗教人经验到与万物的根源、终极的本体或神圣的世界契合之感.换言之,宋元净明道的"净明"、"忠孝"说,实与各种宗教的本质有着相通之处.