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有关“道学”定义问题,向来存在不同理解。本文所谓“道学”指的是道家与道教之学,而“道学研究”则是道家与道教的现代学术研究。1978年改革开放以来,随着我国综合国力的日益提高,哲学社会科学迎来了蓬勃发展的春天。道学作为中国传统文化三大主干之一,在四十年间走向全面复兴,相关研究成果层出不穷,保持着强劲的势头。时值纪念改革开放四十周年之际,有必要对我国道学研究的主要成就进行回顾和总结,以期更好地构建道学研究的中国学术话语体系。 相似文献
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老庄道家是道教的理论来源之一,道教学者葛洪总体上对老庄持维护态度,但也在生命观和政治观上对老庄提出了批评。通过认真辨析《抱朴子》中"道家"和"黄老"的内涵,以及葛洪对老庄道家的态度,可以看到葛洪的道教仙学既批判地继承了黄老之学,同时也在一定程度上偏离了黄老之学,这是葛洪道教仙学的独特性所在。 相似文献
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汉末及魏晋时期,由于社会纷乱、民族斗争激烈、国土分裂,儒家名教纲常之学的独尊地位已呈现衰颓之势。佛教传入中国,初则依附黄老之词而立足中土,继则积极融摄道家之学及玄学,而逐渐形成有浓厚中国文化色彩的中国佛教;道教承方仙道及黄老之学发动,继而融摄道家、阴阳五行家及谶纬之学而成为具有中国传统宗法宗教观念及传统文化特色的宗教。与此同时,佛教、道教的教团组织也已相当庞大,宗教影响也已十分广泛,中国社会,出现三教鼎立的局势。佛教、道教在经籍义理体系、教团声势、社会影响均有很大扩展的情势下,各为进~步扩展声势… 相似文献
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在中国人的文化传统和习惯用语中,道家、道教和道学一直都没有明确的定义和清晰的界限。学界长期以来也没有将道家和道教统一起来的总括性概念,这一历史难题是通过对道家、道教分期发展的梳理和“道学”概念的重新界定和使用而逐渐解决的。 相似文献
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后世学者多把魏晋玄学称之为“新道家”,或直接称之为“道家”.称玄学为“道家”,乃着眼于它对先秦老庄之学的继承.在“道家”前面冠之以“新”,乃着眼于玄学对老庄之学的发展.这两种称呼的着眼点尽管有别,但莫不视玄学与先秦老庄的学术思想,属于同一个文化系统.然而,玄学“以儒道为一”,其理论宗旨在于综合儒道两家之学.又玄学不仅注释《老子》、《庄子》,以老庄之说为谈资或思想依据,而且又注释《周易》、《论语》,从儒家所信奉的经典中寻绎义理.就此而言,把玄学视之为道家似乎有所不妥.一些学者就是据此而认为,玄学就是玄学,它不是道家之学,也不是儒家之学.因此,何以说玄学为道家,以及它对于道家之新究竟何在,需要作进一步的分析. 相似文献
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道家倡自然,道教重益生。在生死立场与生命态度上,道家和道教之间发生重大转向与变化。它既与"道"在先秦诸子文化当中地位的下降有关,也与道教产生的思想资源之驳杂性密切相关;既是政治社会历史发展的现实要求,也是人们应对和解决人与宇宙及社会关系的理论需要与精神诉求。 相似文献
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Arkowitz H 《The American psychologist》2005,60(7):731; author reply 734-731; author reply 735
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. 相似文献
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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. 相似文献
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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". 相似文献
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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… 相似文献
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Andrew Norris 《Metaphilosophy》2004,35(3):249-272
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. 相似文献
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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. 相似文献
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从"管制"到"平衡"--政府与公众理想关系模式的构建及其制度化 总被引:1,自引:0,他引:1
论文从行政民主的角度探讨政府与公众之间的理想关系模式及其制度化构建过程 ,将我国在改革之前的政府与公众模式概括为管制模式。论文指出 ,在制度变迁的过程中 ,这一模式日益受到挑战。而在新的制度环境下 ,我国政府与公众的关系模式应该是平衡模式。这一模式的制度化措施包括培育自主的市民社会 ,赋予公众以独立的活动空间 ;促进行政公开 ,建立一个开放负责的政府 ;推进行政法建设 ,抑制行政恣意 相似文献