作为一种生活方式的哲学

在古希腊,哲学首先是一种活动,而不是静态的知识;是对智慧的爱,而不是智慧本身;是一种生活方式,而不是一个在学院被教授的学问;是提升精神的一个方法,它意味着个体存在方式的根本改变和转换。因此,在古希腊,哲学家不仅是指那些创造了哲学理论体系的人,而且包括那些实践某种哲学观念的人。此种哲学观从中世纪开始发生了根本的转换,哲学成为了一种纯粹抽象的、理论的活动,这种状况直到今天仍然没有完全改变。     

改革开放以来哲学观的重大转向

哲学观在全部哲学问题中具有特殊地位,它通过对哲学的自我理解,以一种集中凝练的方式折射着对时代的理解。改革开放以来,当代中国的哲学对于哲学的自我理解发生了深刻的变化,这集中体现在三个方面:第一,从"神的眼光"转向"人的眼光";第二,从"实证的眼光"转向"批判的眼光";第三,从"独断的眼光"转向"包容的眼光"。哲学观的这三大转向以一种哲学的方式映照和折射着中国改革开放的精神脉动,为我们理解当代中国哲学进程和社会发展进程提供了重要的参照。     

因明概观

因明概观胡晓光佛教是一门独特的学术,它的哲学观是与一切世间哲学观不共的。一种哲学思想是所诠,而能诠则是语言思维方法。因明学是佛教用来诠解哲学思想的形式方法,故而它在佛教中占有一定地位,特别是在藏传佛教中,因明学是义学一门重要科目和论辩方式。近代以来由...     

论现象学心理学的理论特征

现象学心理学将现象学哲学落实到心理学中,反对自然科学心理学的自然主义主张,以维护心理现象的原本面目为己任,成为一种激进的人文科学心理学。其理论特征表现为：严格的现象学哲学观;激进的人文科学观;鲜明的生活面向观;独特的意向性心理本质观;坚实的质性研究观;批判的价值负载观。     

人本主义

一种哲学观,持这种观点的人认为世界观的基本范畴是“人”的概念,并断言唯有从“人”的概念出发,才能对自然、社会和思维的概念体系进行深入探讨。人本主义的拥护者有的站在唯物论方面,有的站在唯心论方面。唯物论人本主义的杰出代表是克·爱尔维修、路·费尔巴啥和尼·加·车尔尼雪夫斯基。费尔巴哈的著作阐明了人本主义的     

荣誉学位：这也太有趣了

本文节选自《剑桥评论》第113期上的一篇访谈,是德里达对史密斯等人信件的直接回应部分.他批评了分析哲学家对权力的滥用,并简要表达了自己的哲学观.     

论《逻辑哲学论》的形而上学性

关于前后期维特根斯坦之间的联系,前人或持断裂说,或持连续说。连续说的根据是认为前后期维特根斯坦在哲学观上并无什么改变。其实,前后期维特根斯坦不仅在语言观上,在哲学观上也有一种根本性的断裂和转向,所谓相似性只是表面上的。本文从三个方面:哲学不是自然科学;哲学是描述与澄清;独一的大问题来展开对前期维特根斯坦哲学观的考察,以期认清《逻辑哲学论》的形而上学性。维特根斯坦从前期到后期的所谓转向,根本上是从形而上学思想方式向非形而上学思想方式的转向。     

天人合一——传统艺术与文化系列讲座之一(上)

天人合一是中华民族特有的哲学观和自然观。中国的古人认为,宇宙万物是一个大生命体,人和自然都不是孤立的存在,人是自然的一部分,因此,大自然不是人类掠夺的对象,而是人类的朋友;人只有尊重自然,善待自然,与自然和谐相处,自然才能给人丰厚的赐予。中华传统艺术表现出天人合一的哲学观、法天象地的艺术思想、收天纳地的空间意识、融天入地的造物观念、顺应天地的造物原则。     

近期全国主要学术报刊部分哲学论文索引

哲学总论关于哲学的问题研究 朱葆伟 现代哲学 ,2 0 0 3.1哲学本义追问及其启示 张苗夫 重庆大学学报(社会科学版 ) ,2 0 0 3. 1当代哲学中的语言转向与经济学的语言反思 韦森 河北学刊 ,2 0 0 3. 1哲学对象世界和问题的特点 袁实勇 云南师范大学学报 (哲学社会科学版 ) ,2 0 0 3. 1从“科学之科学”到人的生活形式———哲学观之演变 李文阁 江汉论坛 ,2 0 0 3. 1马克思主义哲学论马克思哲学观的当代意蕴 陆杰荣 长白学刊 ,2 0 0 3. 1马克思主义哲学体系研究 刘冠军 学术论坛 ,2 0 0 3.1如何理解马克思的哲学革命 邹广…     

马克思哲学观的人民意识及其体现

马克思关于哲学的本性、研究对象、功能和表达方式的深知灼见是马克思展开哲学思路的先在视域,界定了马克思哲学独树一帜的理论品格和价值取向。马克思哲学观的人民意识谓指马克思倡导哲学研究对人民的生活世界的植根关系、关切姿态、传达作用和应用的价值,并视之为哲学思想发挥超越现存的自由本性的有效途径和确证自身存在的合理性的自明依据。马克思哲学观的人民意识体现为其社会批判理论所具有的其他哲学派别难以企及的深厚的人民性和强烈的道义感,构建了马克思哲学内在的核心精神。因此,把握马克思哲学观的人民意识是“走进马克思”的门…     

环境伦理学中的"生态化"人生观

从其实践要求和理论品性来看,一种完整的环境伦理学理论必然包含着一种关于人生观的理解。本文主要探讨罗尔斯顿环境伦理理论和深生态学关于人生观的主张和见解,从而指出环境伦理学理论包含着一种“生态化”人生观。相对于现代社会盛行的人生观来说,“生态化”人生观是基于人生之生命层面的,尊重自然的,后物质主义的人生观。它作为一种新的人生观理论具有重要现实意义。     

Disputes over Philosophical Views in the First Half of the Twentieth Century and Development of Contemporary Chinese Philosophy

To explore the development of contemporary Chinese philosophy, fundamentally, is to explore the development of Marxist philosophy in contemporary China. The disputes over philosophical views in Chinese academic circles during the first half of the twentieth century have been focused on understanding Marxist philosophy from such aspects as “what kind of philosophy Chinese society needs,” “the relation of philosophy to science,” and “philosophy as an idea to reflect on one’s life.” These explorations have provided us a significant ideological insight into the development of Marxist philosophy and contemporary Chinese philosophy; that is, in contemporary China, Marxist philosophy, as a doctrine of the liberation and all-round development of human beings, exists not only as a kind of “doctrine” or “academy” but also as a kind of widely accepted “xueyuan (academic cultivations)” among people. Translated by Zhao Zhiyi from Jourmal of Jilin University (Social Sciences), 2005:1     

Identity and Difference: A Hundred Years of Analytic Philosophy

At its origins, analytic philosophy is an interest in language, science, logic, analysis, and a systematic rather than a historical approach to philosophical problems. Early analytic philosophers were famous for making clear conceptual distinctions and for couching them in comprehensible and lucid sentences. It is argued that this situation is changing, that analytic philosophy is turning into its mirror image and is thereby becoming more like the kind of philosophy that it used to oppose.     

From Daily Life to Philosophy

Abstract: This article argues that the little everyday things of life often provide excellent entries into the intellectual problems of academic philosophy. This is illustrated with an analysis of four small stories taken from daily life in which people are in agony because they do not know what to do. It is argued that the crucial question in these stories is a philosophical question—not a closed request for empirical or formal information but an open question about how best to conceive of human experience. A discussion follows of the merits and shortcomings of transcendentalism as an attempt by philosophers to make progress. It is argued that reformulating questions is what philosophers can do to contribute to people's comfort in life. This is illustrated with an argument showing that in the small stories discussed the question of what to do should be reformulated as the question of who to be.     

舍斯托夫对哲学定义的理解

哲学是什么？胡塞尔认为哲学是反思,俄罗斯宗教哲学家舍斯托夫却认为哲学是一种斗争。实际上,这是理性哲学思维和圣经思维的对立。理性哲学思维基于人是“理性的人”的认识,通过“逻辑”的手段来寻找事物背后的根据,哲学是“爱智慧”。圣经思维却从人是“神性的人”出发,把“雷霆和闪电”作为自己的“逻辑”,把哲学当作“生死事业”,因而哲学是斗争。舍斯托夫对理性哲学思维进行了抨击,他对哲学定义的理解是基于俄罗斯宗教存在哲学的立场。     

On Progress in Philosophy

This article seeks to clarify the concept of progress in philosophy. It treats progress as a kind of development. But not every development is a progress. When we talk about progress, what really matters is the direction of development. In some cases it is relatively easy to reach agreement about this direction. But not in the case of philosophy, if we abstract it from the obvious and the trivial, like the number of books on philosophy. As a result, the article concludes that there cannot be progress in philosophy. Instead we see a continual multiplication of interpretations.     

关于医学哲学逻辑起点的思考——兼与刘虹教授商榷

人的生命存在在医学哲学理论体系中具有最抽象、最简单、最根本的规定性。医学哲学的其它概念都是人的生命存在的逻辑展开和转化。同时,人的生命存在是人的健康的先决条件,而健康只是人的生命存在的一种样态。因之,医学哲学应以人的生命存在作为其逻辑起点。     

论《周易》生命哲学及其对中国画的影响

<周易>是中国占代生命哲学的源头."生生之谓易"、"一阴一阳之谓道"、"兼三才而两之"是其生命哲学中的重要命题,构成了其生命哲学思想.在<周易>生命哲学思想的影响下,中国画把绘画作为体悟宇宙生命的外化形式,重视生命意象的表达,以生命精神为绘画的最高原则.以阴阳和谐为绘画的最高境界,以人品、胸次为绘画的必要前提.<周易>的生命意识和生命情调构成了中国绘画的内在特质和永恒魅力.     

Moral Philosophers as Ethical Engineers: Limits of Moral Philosophy and a Pragmatist Alternative

Ever since Kant, moral philosophers have been more or less animated by the mission of discovering inescapable law‐like rules that would provide a binding justification for morality. Recently, however, many have started to question (a) whether this is possible and (b) what, after all, this project could achieve. An alternative vision of the task of moral philosophy starts from the pragmatist idea that philosophizing begins and ends in human experiencing. It leads to a view where morality is seen as a “social technology” that aims to make living together possible, and strengthens people's capability to live a good life within a society. The role of moral philosophy is, accordingly, to develop our moral tools further. Moral philosophers become ethical engineers who use their expertise in ethical topics to criticize existing “moral technology” and construct new concepts, tools, and theories that better answer the current challenges for living a good life.     

Philosophy Unbound: The Idea of Global Philosophy

The future of philosophy is moving towards “global philosophy.” The idea of global philosophy is the view that different philosophical approaches may engage more substantially with each other to solve philosophical problems. Most solutions attempt to use only those available resources located within one philosophical tradition. A more promising approach might be to expand the range of available resources to better assist our ability to offer more compelling solutions. This search for new horizons in order to improve our clarity about philosophical issues is at the heart of global philosophy. The idea of global philosophy encourages us to look beyond our traditions to improve our philosophical problem‐solving by our own lights. Global philosophy is a new approach whose time is coming. This essay offers the first account of this approach and an assessment of its future promise.