论郭店装简“情”的内涵

通过对郭店楚简《性自命出》等篇中的“情”义内涵的分析,本文认为其中的“情”仍然是“真实”,而不是“情感”之义。“情”在不同语境中虽有多种分析的涵义,但它们之间是统一的,皆根源于性情论之“情”。这为我们重构性情论的真实内容打下了坚实的基础。从“未发”和“已发”而言,“性”与“情”二者在郭店楚简中并不具备相互对应的特性,这与宋儒的性情论并不相同。从先秦到宋明的性情论,朱熹等人利用先秦儒家的相关文献作了创造性的转化;而Chad Hansen和A.C.Graham对中国早期文献中的“情”字义的某些观点,是值得批评的。     

郭店简书“信情”解读

郭店简书《性自命出》等儒家文本的性情说,实质上是持“生之谓性”的立场。由此,郭店儒家简书突出地强调“情”的主要特征在于实然性的“信”,即真实、真挚。简书对于“信情”的崇尚,是儒家思想内在理路的发展和“情”之语义学历史演进双重影响的结果,它体现了先秦思想家由神本转为人本的致思趋向。而且,提倡“信情”,也是孔、孟之间一般思想家(主要是儒、道)的共同的德性诉求。     

论荀子的性情观

在近年出土的战国楚简中,“性”和“情”及其表达的思想特别引人注目,这不能不使我们重新思考传统文献特别是《荀子》中“性”“情”思想的含义。荀子论性,一面认同性乃自然成就,一如白纸;一面又认为它既有恶的倾向,又有善的倾向。荀子论情,是把它放在后天的位置上,并赋予广泛的内容,使之具有善恶一体、两端相对的特征。荀子论性情关系,一个在先,一个在后,经由心的统摄而联为一体,没有性,情无所出,没有情,性无由见。荀子的所谓性恶论,更准确地说应该是情恶论,这一层应该引起特别的注意。     

论郭店楚简《性自命出》中的“道”

本文讨论两个问题 :一、郭店楚简《性自命出》云 :“道始于情 ,情出于性。”此处之“道”即儒家所说的“礼” ,文献中儒家常常将礼乐制度称为“道”。《管子·心术》亦云 :“礼者 ,因人之情 ,缘义之理而为之节文者也。”“道”亦同于“易” ,《礼记·中庸》云 :“致中和 ,天地位焉 ,万物育焉。”即《周易·系辞》云 :“天尊地卑 ,乾坤定矣。”易、变同义 ,董仲舒《春秋繁露·天道施》云 :“变谓之情。”此与简文云 :“道始于情”相应。二、郭店楚简《性自命出》云 :“道四术。”此即《冠子·博选》中的“道凡四稽。”亦即《老子》中的“四大” ,相似议论还见于《管子·山权数》。     

先秦儒家人性论谱系的历史重构北大核心CSSCI

学界一般将先秦儒家人性论划分为性善论与性恶论,许多学者也将孔子人性论归为性善论。郭店楚简和上博简的出土,不但打开了先秦儒家人性论的历史维度,也使得早期儒家人性论的一种重要形态,即孔孟之间的情性论浮出水面。性情论是七十子及后学所建构的人性论,是儒家人性论史上第一个正式的人性论。性情论由发挥孔子性情思想而来,又对性善论和性恶论的形成产生了重要影响。从性情论开始探索先秦儒家人性论的历史演变,将会重构原始儒家人性论的发展谱系。     

性情论还是性理论?——原始儒家人性论义理形态的再审视

"情"在先秦儒家人性论中曾居于核心地位,但汉代以降的儒学发展史,却是情被贬抑和放逐的历史。本文结合新发现资料和传世文献,对情在原始儒家人性论中的地位与意义进行辨析,阐发原始儒家人性论的本义,揭示其与理学性二元论模式的差异。本文认为,原始儒家最早形成的人性论形态是以情论性的性情论,性善论和性恶论都是性情论发展演变的产物。性情论的形成以人的本源之情为根基,以性情一本和性情相应为特征,情本身具有超越意义,这与理学及现代新儒学所诠释的先秦儒家人性思想具有显著不同。儒家人性论并非是对于人性的知识论考察,而是探讨价值之根源并为工夫论提供依据,这必然与工夫论相表里。故揭示人性论与工夫论之间的内在联系,对于探讨儒家人性论具有独特意义。     

郭店竹简“性”“情”说

“性”“情”是中国哲学的基本范畴。《郭店楚墓竹简》的出版使对先秦性情说的展开研究成为可能。本文以竹简儒家著作为七十子弟子所作为前提,从孔子的“性近习远”说开始,将其性情思想置于孔、孟之间的历史背景下,重点围绕物之动性、悦之逢性、故之交性、义之厉性、势之出性、习之养性、道之长性等七个性情发展阶段和类型进行分析。认为性在竹简属于原始质朴,而非确定不变的哲学本体。性生情,民性善,人情当然合理,注重物、势尤其是习对性情发展的影响。道出入性情又培养之,以便使质朴善性走向适应王天下要求的现实人性。     

郭店楚简的圣人观:正身与正世——兼与孔、孟的圣人观比较

郭店楚简的圣人观处于孔子、孟子之间的过渡阶段。孔子推崇圣人而强调难以企及;郭店楚简首提圣人之性,指出圣人通过道德修养,正身而治世,能得以实现圣人之道;孟子降低了圣的高远性却广开了成圣之门。先秦儒家从孔子郭店楚简再到孟子,其圣人观显示出各自的特色,对后世影响深远。     

《性自命出》与传世先秦文献"情"字解诂

本文通过对<性自命出>及传世先秦文献中"情"字的综合考察,指出传统看法中,先秦儒家言"情",皆为"实"之义,而与情感无关的认识似乎不能成立;<性自命出>与大、小戴<礼记>论情的观点比较接近,这从一个侧面表明,二戴成书的年代,可能与<性自命出>大致相当.     

先秦乐制的“情本”思想

乐制是我国先秦时期极为重要且独具特色的政教制度之一,但因缺乏相关资料,先秦乐制之全貌已难以再现。本文结合郭店楚简、上博简等出土文献与传世文献,从乐制的产生源头、建立机制、实现途径等方面揭示了其所具有的情本主义特征,并指出先秦乐制的建立反映了古人对于人情及由人情生发出的诗、乐、舞等艺术之特性与功用的深刻认知,显示出我国古人深邃的思想与高度的智慧。     

易学史上"性情"与"情伪"的多义化诠释

易道渊深,包罗万象,诸家解《易》,各有所通。自汉以来,对《周易》这部古老的典籍进行笺注、解说、阐释的著作可谓数不胜数,本文拟通过例举和分析汉、唐、元、明、清各个时代具有代表性的易学著作对《周易》中“性情”与“情伪”两个范畴的多义化诠解,充分展示《周易》文本中所蕴含的广阔诠解空间以及易学发展长河里所涌现出的多维诠释视角。     

Shendu and Qingdu: Reading the Recovered Bamboo and Silk Manuscripts

The terms du (獨) and shendu (慎獨) frequently appear in transmitted texts, notably, among others, the Xunzi and Liji. Drawing reference from the poetry of “Shijiu” (鳲鳩) (Ode 152) and “Yanyan” (燕燕) (Ode 28) in the Book of Odes (詩經), the recovered texts of “Wuxing Commentary” (五行 說) and “Confucian Poetics” (孔子詩論) have provided new material for re-shaping our current understanding of the concepts of du and shendu. This study will briefly survey the semantic ranges of these terms within the exegetical tradition and explore their meaning with regard to the poetry from which they are contextualized. In the final analysis du can be understood as the ontic quality of the heart-mind within the broad sense of cheng (誠 sincerity), or devout love, whereas shendu can be regarded as a process of moral cultivation. To some extent the re-interpretation of these terms finds commonality with, rather than subverts, the semantic ranges established by traditional glosses. The recovered texts have enhanced our understanding of these terms, in particular the concepts of heart-mind and emotion in early China.     

The Tradition of Emotive Writing in the Zhuangzi and Its Echoes in Later Generations

As the concluding part of a series of essays on theories of humanity in the Zhuangzi, this essay aims at describing the theme of qing 情 (emotion) as a dual-directional attitude towards qing as a partner to xing 性 (nature) and the influence of this domain of thought on later generations and their continued discussion of it. Faced with a forcible divorce of qing and xing at the hand of Han Dynasty Ruists, which would lock perceptions into a rigid dualist framework, the Wei and Jin period saw authors such as Wang Bi and Ji Kang return to a more faithful rendering of the theme of qing in the classics, the Laozi and Zhuangzi, seeing it become an ever more explicit philosophical topic and beginning a lengthy period of discussion of the theme of qing. In the Northern Song period, representative thinkers Zhang Zai and Wang Anshi The Northern Song tradition constitute a continuance of Pre-Qin Daoist philosophical ideas, providing a logical reinterpretation of the indivisibility of qing and xing from a syncretist approach to the Daoist and Ruist traditions, in a way that drastically differs from the Southern Song preference for xing at the cost of qing, as represented by thinkers such as the Brothers Cheng and Zhu Xi. At the bottom of it, this continued tradition draws from themes that appear in the Zhuangzi, a holistic approach to life and the relationship between humanity and nature, an important and continuous thread in the fabric of human civilisation.     

"Psychotherapy" versus "treatment"

Presents a comment on "Psychological treatments" by D. H. Barlow. Barlow proposed that we distinguish between the terms "treatment" and "psychotherapy." The author believes that not only is the distinction unnecessary, but that its implications could have negative consequences for the field of clinical psychology. It is the proposed distinguishing feature that treatments are "specifically tailored to the pathological process that is causing the impairment and distress" that is most problematic. Clinical psychology does not need a distinction that further exacerbates the split between researchers and practitioners.     

"Enmeshment" and "Fusion"

The paper examines two related concepts utilized by two different schools of family therapy. Any family seen to be "enmeshed" is also seen as "fused," and vice versa. The difference in the level of focus, on the "system containing the individuals" (structural) or the "individual in the system" (fusion), determines the difference in therapeutic approach of these two schools.     

“对的”与“好的”

什么是“对的”,和对它的证立,是道德哲学中具有争议性的核心问题,也是效用主义和道义论间的主要差异之所在。统合效用主义对于“好的就是对的”这个陈述有一套完整周延的说法。而道义论对这个问题的证立不够周延或没有足够的说服力。     

"本体论"与"伦理学"--形而上学的两个向度

形而上学有两个密切相关的内在向度,就是本体论向度与伦理学向度.在哲学史上,哲学家们之所以在"追求形而上学"的同时,又总是"反形而上学",并非是人们的形上本性出了问题,而是因为人们总是将形而上学视为单纯的"一维性",总是用一个向度来取代或遮蔽另一个向度.而所谓的"后形而上学思想",也并不是消解了形而上学,而是指形而上学从"本体论向度"转向了"伦理学向度".     

"Us" and "Them":

Abstract: In the Aristotelian tradition, politics is a matter of public deliberation over questions of justice and injustice. The Bush administration's response to the terrorist attacks of September 11, 2001, has been uniformly hostile to this notion, and it has instead promoted a jingoistic politics of self‐assertion by an America largely identified with the executive branch of its government. This is doubly disturbing, as the executive branch has sought to free itself from international law, multinational commitments, and domestic judicial regulation, even as it has sought to validate itself by demonizing its enemies. This essay draws out the disturbing echoes here of Carl Schmitt's work of the 1920s, in particular of Schmitt's conception of the sovereign as the ungrounded ground of the law and the political as the site of mortal conflict between friend and enemy. The essay argues that Schmitt's position in the twenties, for all of its evident problems, is superior to that of Bush, Wolfowitz, and Ashcroft in at least two senses: Schmitt condemns the idea of waging war for profit and recognizes that such wars will often be disguised as moral crusades waged against the “inhuman”; and he acknowledges that claiming to fight a war for humanity denies one's enemies their humanity, leaving them open to torture and even extermination.     

"石狮"、"风水"与"吉祥"

谁都知道,在古老的中国,不管是衙门、宫殿、庙宇的门前,还是豪宅、大户人家的门口,人们都能看到摆着一对石狮。据说,这对石狮子在许多中国人的心目中,它不但是一种气派的象征,而且还是一种被人认为是好的“吉祥物”。如今,旧时的衙门没有了,但遗留下来的宫殿、庙宇的门前,其中有些石狮仍有保存。然而,想像不到的是,这号称“吉祥物”的石狮今天却开始“走”进某些党政机关的大门口,它们(石狮)在那里时时都在保护着这些政府要员“平平安安”、“吉祥如意”。这不仅使我联想起一些极端的报道,有些政府官员为升迁,请算命先生定位,用风水术为政府…     

PREFERRING "HOUSEWIVES" TO "FEMINISTS"

Four studies are described outlining the favorability of attitudes toward women. In Study 1, participants indicated their attitudes toward women and men and their construal of the term "women". The results revealed that women were evaluated more favorably than men, but that male right-wing authoritarians (RWAs) who construed women as referring primarily to feminists were least favorable in their attitudes. In Study 2, participants indicated their attitudes toward both "housewives" and "feminists". The results revealed that feminists were evaluated less favorably than housewives, and that the most negative attitudes toward feminists were expressed by authoritarian men. Study 3 revealed that high-RWA males held more negative symbolic beliefs concerning feminists (i.e., beliefs that feminists failed to promote participants'values) and that these beliefs accounted for variation in attitudes among high RWAs and much of the RWA-attitude relation. Finally, Study 4 revealed that high RWAs perceived greater value dissimilarity between them-selves and feminists. The implications of the findings for future research are discussed.