老子生存论哲学辩证发微

老子的哲学思想, 就其理论框架和致思目的而言, 与中国传统文化主导之一的儒家思想并无多大差别, 它们似都可以用“道”、“德”两大命题来涵盖, 都落实在修身与治国两大现实主题上。但与儒家思想形成鲜明对比的是, 老子不像儒家宗师孔子那样主要从现实人伦关系即从人与人、人与社会的关系去思考这两大主题, 而是从人在宇宙中的位置、人与宇宙万物的关系这一宏观超越的视角来审视人类社会生存问题, 最重要的思想成果是揭示了存在于宇宙之中而又约制宇宙万物的恒常规律———道, 发现了人类与宇宙万物对立统一、相辅相成的同一性 (或曰“同构…     

老子论教育

老子是道家学派的创始人,其教育思想丰富而富有辩证法,是中国古代教育思想的一大渊源。 一、论教育与人、教育与社会 老子将“道”改造成为一个特定的哲学范畴,认为道是世界万物的本原。他说：“道生一,一生二,二生三,三生万物。”（《老子·第四十二章》,以下凡引《老子》只注章数）道“渊兮,似万物之宗”（《第七章》）。不仅如此,老子认为这个“万物恃之以生”的道又是世界万物发展、变化、灭亡莫不遵循的规律和法则。老子把道与天、地、人并为宇宙中的“四大”,并且认为四者的关系是“人法地,地法天,天法道,道法自然”（《…     

"万物一体"新诠--基于共生哲学的新透视

儒家的"万物一体"的思想,以天道自然、宇宙一体、一体归仁、生命感通、生生和谐与天下大同为其基本内容,以其内在心性的感通性、类推性、扩充性作为其证成为"一体之仁"的思维方式.它不仅代表了中国传统的天人合一的哲学思想,也为笔者所着力建构的现代共生哲学理论,提供了丰富的思想资源.笔者倡导的的共生哲学的实质,就是藉以阐明大道或存有是如何在宇宙及其现实世界中彼此共同相处与和谐共进的.因此从共生哲学的意义来看,儒家"万物一体"的思想,在道德形上学的层面上,含蕴着现代共生哲学的基本内涵,它的现代价值就在于,它为人类走出当下的天-人、人-自然、人-我和人-人的对立与两橛,提供了无尽的传统智慧与现代明鉴.     

中国传统生态哲学论

本文从生态文明之生态哲学的新视野透视中国传统哲学,认为中国传统哲学包含了内在关系存在论(“人以自然而存在,自然以人而存在”)的生态存在观、自然无为的生态实践观、道在万物的的生态价值观、人副天数的生态伦理观以及“寡欲”“节葬”的朴素生态主义的适度消费观。     

关于“儒家思想与科技的关系”问题

儒家思想与科技关系这个问题提得不确切;儒家思想与现代科学之间简单、直接的因果逻辑找不到;“儒家思想”与西方“科技”之间,重叠地相隔多重范畴;二者的关系问题,是个心理态度的问题;科技是手段,儒家不将手段看得高于目的,而是主张目的与手段统一;儒学更不思考如何去发现上帝(如以宗教为目的的科学)或对它质疑(启蒙运动的理性),其功能全部在于怎样实现一个和谐天下,在于阐述这个目的;相对于手段,儒家更重视目的。儒学之功不在最终发现真理,而在认识、追求靠近万物变化内在联系的无终止过程。儒家思想将宇宙看为互系,就是抽象思维。儒家赞同将科学用于社会范畴,用于以民为本的项目,因为民为天。     

道教的生态观

道教的生态观强调人与生态自然万物同生共运的浑然一体,强调生态系统的自然、和谐、生命和健康,反映道、天、地、人之间的自然生态平衡关系。“人法地,地法天,天法道,道法自然”是道教生态美的总纲,是道教生态和谐美的最高境界,它反映了生态生命系统与自然生存环境系统的相互协调所展现出来的美的形式。一、生态系统和谐美道教认为生态系统具有规律性,这就是“道”。世界上的一切,包括天地万物和人都是从这个“道”产生的。这个“道”,即是万物之宗,又是万物之始,更是万象之源,使天、地、人等宇宙万物在“道”中实现了生态自然的和谐统一。1…     

"视天下无一物非我":论张横渠的生态伦理观

本文从横渠文本的义理脉络出发,讨论了横渠思想中所蕴涵的生态伦理观念。文章认为,横渠的思想乃是从万物同一的宇宙本源论出发,以“尽性”、“大心”以“肖天”为境界追求的一种根源性生态伦理。文章从“人但物中之一物耳”、“君子教人,举天理以示之而已”以及“民吾同胞,物吾与也”三个方面对横渠的生态伦理观念作了提纲式的说明,并认为,在横渠,人与自然的共亲一体,赋予人感通万物、成就万物,并引领万物至和谐之境的一种伦理担当。     

中庸：无过无不及于什么

“中庸”观念是理解儒家思想乃至中国思想的关键。但要准确理解中庸，仅将其界定为“无过无不及”是不够的。我们必须进一步追问，中庸究竟无过无不及于什么。此前的无过无不及于“礼”、无过无不及于“度”、无过无不及于“三”等解释，都不能充分刻画中庸。从《中庸》的文本来看，中庸应是无过无不及于“性”。这里的“性”是“天命之谓性”的性，其首要含义是万物“共生”之生。无过无不及于“共生”之生的中庸，昭示着万物并育的宇宙理想，指示着并行不悖的通达之道。借助中庸理想与中庸之道，儒家思想和中国思想被提升到了一个新高度。     

古代中国人"化"性思维的生态韵律及审美内涵

“化”即为易与变。“化”性显现自然万物与生命存在的“生生”运演及转换,“化”性思维是探究自然万物间,人与自然间相互依存、互为转换,以及生态性的变化及转化的思维机制。太极思维及“生生”运行节律作为“化”性思维的本体,旨在破解自然天地运行的“化性”之理。人类只有生态性地“察时变”,也就是知自然之“性”,通“天文”之“理”,才可以“人文”而“化成天下”,并运演节律及转换性而构筑人文生态。“道化”到“生化”的转化过程呈现了“化”的气脉韵律及转换序列,而“造化”与“神化”则使“化”性思维在生态审美化中悟解“自然”的高妙。     

论儒家生态哲学的范畴体系

儒家生态哲学有一个由"气""通""和""生生""时""道"构成的范畴体系。"气"是构成宇宙万物也包括人的最基本的元素或质料。"通"是气在不同物质实体之间、人与物质实体之间、人与人之间的流通、循环,是物质、能量和信息的交换。"和"是阴阳二气的运行能够产生生命的状态和万物之间相互关系的应然状态。"生生"是天地万物的生命、生长,是对宇宙万物的存在状态、机能和发展趋势的说明,是一种包含死亡在内的辩证统一性。"时"是宇宙运行,万物产生、发展和变化的节奏、节律和阶段性,天道和人道的结合点,人类对自然的认识表现在对"时"的把握。"道"是对宇宙起源及运动规律的总体概括,它综合地含有宇宙的整体性、有机性、有序性、联系性、合目的性等。有序和谐、生生不息的道是自然界的事实,也是自然界成员应该遵守的规则和价值。"气""通""和""生""时""道"是人在与自然互动中形成的对自然界的认识,同时也是人类行为的规范,其中包含着自然对于人的行为的制约,这是其生态意义所在。     

Confucian Democracy as Pragmatic Experiment: Uniting Love of Learning and Love of Antiquity

This paper argues for the pragmatic construction of Confucian democracy by showing that Chinese philosophers who wish to see Confucianism flourish again as a positive dimension of Chinese civilization need to approach it pragmatically and democratically, otherwise their love of the past is at the expense of something else Confucius held in equal esteem, love of learning. Chinese philosophers who desire democracy for China would do well to learn from the earlier failures of the iconoclastic Westernizers, and realize that a Chinese democracy cannot come about by ignoring or dismissing such an important part of China's history, its Confucian tradition. The best chances for democracy in China lie in transforming that tradition without destroying it. Eagerness to learn from others must be united with a proper appreciation of one's own past to nurture democracy as a way of life.     

On the Special Logic Thesis in Chinese Philosophy

I address the problem of whether philosophy can be international by its claim to represent rationality, hence universality. I argue in favor of this claim by focusing on the special logic thesis in Chinese philosophy. This thesis holds that a different type of logic must be used when studying the Chinese texts. I argue at length against the special logic thesis by examining the problem of human nature in the Confucian philosophers Mencius, Hsün Tzu and Kao Tzu. I show how their arguments can be reconstructed as inductive analogical arguments and as deductive argument. I then broaden the notion of the logic of argumentation into a discussion of metaphysical anti-essentialism and underdetermination in order to resolve the problem of human nature and also to show how the same types of logical analysis (more generally construed) can be applied to the arguments from these Confucian philosophers. Under my treatment, Kao Tzu, somewhat surprisingly, turns out to provide the most insight.     

The contemporary development of a Neo‐Confucian epistemology

Until recently epistemology in the Western sense was never a central issue in Chinese philosophy. Contemporary Chinese neo‐Confucian philosophers, however, realize that in order to reconstruct some of the important traditional philosophical insights and make them meaningful in the present time, certain methodological and epistemological considerations are indispensable. The present paper undertakes to examine some of these efforts. Since most neo‐Confucian philosophers today have been influenced by Hsiung Shih‐li, in one way or another, his epistemological theory is presented first. Then the further development of a neo‐Confucian epistemological system in Mou Tsung‐san's thought is discussed. Hsiung Shih‐li has made an important distinction between what he calls the hsing‐ehih and the liang‐chih. The former may be translated as the original wisdom and is what we rely upon to grasp ontological reality; the latter may be translated as the measuring wisdom and includes both our commonsensical and scientific ways of understanding which postulate a real, external world. A dialectical relation holds between the two. Mou Tsung‐san further develops a comprehensive epistemological system which confirms the basic insights of Hsiung Shih‐li. He has attempted a synthesis of the philosophical insights which he learns from Kant in the West and the Confucian tradition in China.     

Finding God in the Classics: The Theistic Confucianism of Dasan Jeong Yagyong

Dasan Jeong Yagyong (1762–1836) is regarded in South Korea today as one of pre-modern Korea’s best philosophers. This article examines one of the reasons he is so respected. He modified traditional Korean Confucian moral philosophy to include notions of human nature as desires rather than innate virtue, the importance of free will rather than mere determination, and the existence of a Lord Above as a necessary incentive to proper behavior. Though he supported these changes to traditional Korean Confucian philosophy with references to the Classics and his own personal moral experience, observers have noticed the possibility of Western influence on his thinking. He is thus hailed by Koreans as a cross-cultural philosopher, an example of how Koreans can borrow from the West while nonetheless remaining authentically Korean.     

《易传》与道家哲学的可通约性

<易传>和道家是先秦哲学中最具形上学思维能力的哲学流派.尽管<易传>的"尚刚"和道家的"贵柔"代表了中国传统哲学的两大方向,体现了儒道二家各自的价值取向和人生态度,然而,当<易传>和道家哲学在寻求终极性的形上学根源时,却不约而同地运用了类似的思想方法,即在形而上的"道"论中走到了一起.本文从传统形上学的本原论、本体论和体用论等方面,试图阐释这两家哲学的可通约性.<易传>和道家的形上学之所以能够相互贯通,是因为<易传>和道家的哲学处在同一个层次上以阐释其价值观念和政治理想,也就是说,"性与天道"是道家的形上学,也是儒家的形上学,不是那一家的"专利".正因为这样,儒道二家才有可能在魏晋玄学和宋代理学中走向新的沟通和融合.     

Chinese modernization and the sinification of Marxism through the lens of Li Zehou’s philosophy

Li Zehou belongs to the most well-known and influential contemporary Chinese philosophers of our time. Since he is one of the exiled intellectuals, his work has also acquired a wide readership outside China. Working mostly in the fields of classical Chinese philosophy and Chinese aesthetics, he dedicated himself to the task of finding a suitable and sensible way of harmonizing past and present, tradition and modernity, China and the West. Hence, he attempted to create a synthesis between early Marxist and classical Confucian discourses. The present article offers a critical analysis of these attempts, focusing upon some significant methodological problems underlying such approaches. The author aims to explain them in the framework of the methodology of intercultural research. Because in China, the problem of connecting Confucian and Marxist thought is presently a much discussed and very topical issue, the article also represents a contribution to the clarification of this relevant question.     

Musical Thought in the Zhuangzi: A Criticism of the Confucian Discourse on Ritual and Music

Musical thought in the Chinese tradition is frequently discussed in terms of the Confucian discourse on “ritual and music (lǐyuè 禮樂),” but how this Confucian discourse has been viewed by its critics has seldom been addressed. This paper aims to explore musical thought in the Zhuangzi as a serious critique of Confucian musical discourse. Zhuangzian thinkers doubt whether Confucian ritual music can avoid restricting music within a specific musical tradition, impeding the freedom to enjoy music, and distorting the nature of music. Unlike Confucian discourse, which emphasizes music’s external effects, Zhuangzian musical thought ultimately leads us to focus on the essential questions: how to cultivate one’s own sensibility toward musical harmony, how to open one’s mind to comprehend different musical sources, and how to eventually reach musical Dao.     

《周易》和儒家人文哲学--从差异比较的视角作重新诠释的尝试

本文以提示<易经>"三才之道"的意蕴为契入点,通过易儒互动、会通过程的考察,探讨儒家人文哲学的宇宙论根据及其有原创意义的思维模式,又采用中西哲学差异比较的方法,概括出"有机人本"、"宗法群体"、"主观能动"、"道德理性"四项观念,剖析和诠释儒家人文哲学的内容特质和精神价值,进而为合理评价儒家哲学人文资源的现代意义提供必要的条件和依据.     

Modernization of Confucian ontology in Taiwan and mainland China

The present paper compares three models of modernized Confucian Ontology. The philosophers under debate belong to the most important, well-known and influential theoreticians in modern Taiwan and mainland China respectively. Through a contrastive analysis, the paper aims to critically introduce three alternative models of ontology, which have been developed from the Chinese philosophical tradition by the most well-known Taiwanese philosopher Mou Zongsan and by two most influential mainland Chinese theoreticians, Li Zehou and Chen Lai respectively. In this paper, I will analyze and critically introduce Li Zehou’s and Chen Lai’s respective critiques of Mou Zongsan’s basic assumptions that have been reflected in his methodological paradigms, while also exposing some major differences within their own lines of thought.     

自本体与对本体:中西哲学的诠释学基础

中西哲学的根本性差异是自本体思维与对本体思维的差异。所谓自本体的思维,是认为认知对象与认知主体无法分开,强调本体的自我呈现。而对本体思维则首先将存在视之为客观实有,然后去探究这客观实有的真实。自本体思维与对本体思维都是人的二重性存在的客观反映。对于对本体方式来说,它重视对人的工具理性式的生存状态的探究,而自本体则关心人作为价值理性的生存状态的探究。由于人的工具性层面与价值性层面不仅相互补充与依存,而且会相互涵摄,因此,未来哲学的发展,要求我们同时采取自本体思维与对本体思维的方式;而所谓中西哲学的融会与贯通,是指它们在各自保持自身的诠释学传统的基础上,同时理解与吸收对方的诠释学立场与传统。