伦理复兴视域下的人伦关系理论形态研究

人伦关系是中国传统社会中基本的伦理关系,人伦思想支撑了人们的生活世界和精神世界。"五伦"是人伦关系的范型和原初形态,它既是理解中国传统文化和参透儒家思想的密匙甚至是不二法门,更是儒家思想的重要内容且贯穿于中国传统伦理思想史的始终。随着时代的变迁,伦理传统的嬗变和伦理观念的不断涤荡,人伦关系在不同的历史阶段具体抽象为"五伦""三纲""天理人欲"和"第六伦"四个具体的理论形态,是人伦思想具体理论形态的呈现方式。对人伦关系诸理论形态的研究能为实现伦理复兴提供可借鉴的伦理道德资源。     

伦理复兴视域下的人伦关系理论形态研究

人伦关系是中国传统社会中基本的伦理关系,人伦思想支撑了人们的生活世界和精神世界。"五伦"是人伦关系的范型和原初形态,它既是理解中国传统文化和参透儒家思想的密匙甚至是不二法门,更是儒家思想的重要内容且贯穿于中国传统伦理思想史的始终。随着时代的变迁,伦理传统的嬗变和伦理观念的不断涤荡,人伦关系在不同的历史阶段具体抽象为"五伦""三纲""天理人欲"和"第六伦"四个具体的理论形态,是人伦思想具体理论形态的呈现方式。对人伦关系诸理论形态的研究能为实现伦理复兴提供可借鉴的伦理道德资源。     

管窥圣经之孝道精神——从释经学的角度读解五处容易引起孝道争议的经文

<正>中国传统文化博大精深,孝道精神是其中之优秀者。本文称"孝道精神"而不称"孝道传统",是因为孝道的精华部分是中国人的"文化精神性",是可以世世代代继承发扬下去的,而孝道传统的一部分内容随着时代的变迁已经发生变化,有些已经不能直接效法。因而本文定义中国孝道作为中国人的优秀文化精神性,而不是鼓励人们去模仿某种孝道故事。传统文化的继承和发扬是具有时代性和进步特色的,现代人不可能回到古代人们的生活状态中去直接效     

儒学的人伦关系规范与自我认同

在中国传统社会中,儒学的人伦关系规范为人的存在提供了一个自我认同的精神家园.在儒学看来,人就生活在现实的人伦关系之中,儒学的人伦关系规范则是在现实的人伦关系基础上提出的一种理想建构.自我认同就是要认同儒学的人伦关系规范,同时认同儒学人伦关系规范中为每一个个体自我所确立的地位、德性.儒学的自我认同思想在中国传统社会产生了巨大的影响,对于解决当代中国的自我认同问题仍然具有借鉴意义.     

人性亲情的和谐美

中华民族自古以来就有优秀的孝道文化.孝道观念,就是遵循人的本性,人本性所欲的仁爱敬让之心.孝的基本含义是养与敬.养偏重于物质和事功方面;敬则偏重于精神与心理方面.而它们的核心则是内心的爱.传统孝遒还有一个十分可贵的精华,是从家庭这个社会细胞和基础出发,推而广之,广到博爱.今天我们要建设、发展、促进新时代的孝道文化,将家庭的孝道,推广到社会上,成为敬老博爱的民俗.     

儒学差异思想阐微

差异是一个关系性范畴,它指称的是存在者之间的关系。这里的存在者之间的关系可以是个体之间的关系,也可以是群体之间的关系;可以是人与人之间的关系,也可以是人与物之间的关系。差异是儒学的核心信念,以差异为基础的秩序、统一、和谐是儒学在伦理、政治、自然观上的根本追求。历代儒家学者通过对差异性的不断论证,把它上升到宇宙本然的层面,丰富了儒学自身的理论体系。一、差异和谐的人伦观儒学的核心思想是关于人伦关系的。儒学史上所讨论的人伦关系十分丰富,比如,孔子谈论过父子、君臣、长幼、师生关系,也提到自我与弱者、陌生人以至夷狄…     

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…     

论儒家孝道里的终极关怀意识

与其他文化传统不同,儒家独特的终极关怀意识是围绕孝道进行的,在孝道观念里,孝养父母、祭祖敬天是对自己及万物生命之源的追溯,体现了深厚的历史意识与超越精神;爱惜自己的身体与品德并关爱他人及世间万物,体现了对当下生命的敬畏护养及天人一体的情怀;重视婚育进而重视文化生命的传承,是对生命之流的延续,体现出面向未来的开放精神及人文关怀。孝道就在这种纵向上过去、现在、未来的打通,横向上个体、家庭、社会、宇宙的拓展、层次上肉体生命到精神生命的升华中,将个体的有限生命汇聚、拓展、升华成一个超越而无限的大生命,从而完成了对个体生命的终极关怀。研究儒家孝道里的终极关怀意识,对于重塑现代中国人的信仰世界从而满足中国人的生命深层次需要,有着重要的理论及实践价值。     

亲情与恩义:论荀子孝道观的价值维度

儒家孝道所建构的人伦关系,基于血缘亲情与恩义而建立,蕴含着子女对双亲的感恩之情和家庭伦理责任。养亲、敬亲、顺亲、谏亲是考察儒家孝道的四个主要价值维度。与孔孟孝论强调"亲亲",注重子女对父母的养、敬、顺有所不同,荀子孝论以人性恶为理论基础,凸显了礼义对孝道的引导和矫正功能。荀子提出"孝子之道,礼义之文理",主张从义不从父,将子道与臣道相贯通,把持义谏亲的社群价值置于诚敬顺亲的族群价值之上,为解决"顺亲"和"谏亲"两种价值观念的冲突提供了一条可行道路,在一定程度上保障了社会组织系统的有效运转和社会公德、社会正义的实现。     

人类辅助生殖技术与儒家生命伦理观的价值冲突与和解

人类辅助生殖技术对人类自然出生方式和自然生命的深度干预与技术控制,使儒家传统生命伦理观遭遇伦理挑战,以致儒家生命伦理难以对人类辅助生殖技术的应用提供及时有效的价值引导。人类辅助生殖技术的临床应用也受到以儒家为主导的传统价值理念的诘难。人类辅助生殖技术作为人类精神文化的产物,应当接受儒家生命伦理理念的价值引导和约束。同时儒家生命伦理理念也应当归纳、包容新的科技价值理念,在科技与伦理之间寻找平衡点,发展出新的伦理原则和哲学基础来应对人类辅助生殖技术引发的诸多伦理困境。     

"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.     

"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".     

“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。     

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.     

"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…     

"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.     

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

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     

The "Natural" and the "Formal"

The paper presents an argument against a metaphysical conception of logic according to which logic spells out a specific kind of mathematical structure that is somehow inherently related to our factual reasoning. In contrast, it is argued that it is always an empirical question as to whether a given mathematical structure really does captures a principle of reasoning. (More generally, it is argued that it is not meaningful to replace an empirical investigation of a thing by an investigation of its a priori analyzable structure without paying due attention to the question of whether it really is the structure of the thing in question.) It is proposed to elucidate the situation by distinguishing two essentially different realms with which our reason must deal: the realm of the natural, constituted by the things of our empirical world, and the realm of the formal, constituted by the structures that we use as prisms to view, to make sense of, and to reconstruct the world. It is suggested that this vantage point may throw light on many foundational problems of logic.