测测你的第六感“灵”不“灵”

人的感觉是一种“神秘”的东西,有时候它会牵着你的鼻子走,有时候它会被你领着走;有时候它与你又陌不相识。所以你可能疑惑,可能矛盾,可能有不同的感觉:自己是一个“女巫”,未卜先知;自己是上帝的仆人,由“缘分”主宰;自己是一个小人物,不知何去何从。这就是飘渺、神秘的第六感。究竟第六感觉在自己的身上是否“灵验”呢,让我们一起来看看吧!     

试探道教内丹学与神学思辨的关系

道教的修仙方术从外丹学转向内丹学,乃是道教发展过程中的重大转变,这种转变一是由于药石等外物的烧炼“靡费”而“无效”,道教理论家转而向体内探求通仙之路径的结果,二是道教传统的服气、导引、辟谷、存思等内养方术的发展以及道教善于采获别家之长的兼容特性所致。如果说外丹学尚有一些科学实证意义的话,那么内丹学则把道教本来具有的神秘特性理论化、系统化了,其道“无间无应”,“不可秘禁,又不可妄泄”(《悟真篇·陈观吾序》)。然而,一种不可忽略的现象是:伴随这种修仙方术的神秘主义化,道教所特具的思辨哲学应运而生,显示出本国特色的宗教理论的成熟。本文试图就道教的思辨哲学与内丹学的关系作以下探讨。     

论戊戌时期的宗教热

中国是一个缺乏宗教传统的国家，中国传统文化基本上是非宗教型的。可是，在戊戌时期却出现了一股不大不小的宗教热，几位有影响的维新派思想家曾先后呼吁在中国建立宗教。他们或是将“孔子之教”视为宗教，要求在全国范围建立孔教会；或是提倡佛教。有人甚至把建立宗教视为当时中国的当务之急。本文拟对此现象作一些分析。在大力提倡宗教的几位维新派思想家中，只有康有为在青年时代即具有宗教思想、宗教热情，并曾在隐居西樵期间产生过一些神秘体验。而谭嗣同、梁启超等人早年并无宗教思想、宗教热情。在1896年“北游访学”之前，谭嗣同不…     

宗教、宗教学、宗教哲学与社会生活

气功、瑜伽功、特异功能,这些东西好些年来风行全国,其中的一些现象,也有人称为“宗教“。这样说是否合适?这些东西同宗教,甚至迷信和科学有什么关系?另外,从美国的“人民圣殿教“,到日本的“奥姆真理教“,这类东西近年来越来越引人注目,     

"奥斯维辛之后"与"镜映隐喻"

20世纪给我们留下了很多思索。第二次世界大战中的“奥斯维辛”事件是一个令人震怵的沉重话题。西方现代思想家们对“奥斯维辛”进行了认真地反思,提出了“奥斯维辛之后”的问题:奥斯维辛之后,人还配为人吗?这一发问,无疑动摇了宗教上帝观的基础。既然人在奥斯维辛之后发生了身份危机,那么,创造人类的万能的上帝的身份是不是也变得可疑了呢?在人作恶害人的时候,在人受苦受难的时候,上帝在哪里啊?一句“上帝在哪里?”是奥斯维辛之后人们对于以往的上帝观念最有力的质问。我们从一个角度试着回答这一问题。万能的上帝创造了这个世界,但这个世…     

谈谈民间相术

近年来,看相、占卜等算命现象在我国一些地方时有出现,五花八门的算命书刊也悄悄出笼.在众多算命方法中,看相占有较大比重.相术真的很灵验吗?相术的依据是什么?为什么古往今来一直有那么一些人相信它?     

陈襄妙审盗窃案

北宋时有个叫陈襄的,在福建建州(今建瓯)任知府。有一次当地发生了一宗盗窃案,抓了几个嫌疑犯。但是,谁是真正的案犯呢?陈襄心中并没有底。后来,他想出了一个“妙计”,先派人去某庙,将大钟内外涂上墨,然后又叫人把这批嫌疑犯押到钟前,对他们说:“这个宿里有口神钟,能辨别谁是盗窃犯,十分灵验。没有偷东西的人,摸了神钟便没有声音;偷了东西的,摸了神钟便有声音,现在你们逐个进去摸吧!”当这     

从"法轮"含义的演变看"法轮功"邪教产生的历史根源

在中国佛教和道教的发展史中,两家经常借用对方的名词来表达自己的思想,产生了很多话语歧义。一般认为,法轮功邪教是抄袭盗用了佛教的“法轮”名词,笔者通过考证,发现“法轮功”邪教盗用的是道教经典中的“法轮”。明清时期的民间宗教、会首门泛滥成灾,它们大量盗用道教与佛教的教义和修持方法,李洪志从民间宗教、会道门那里学来一些东西,经过胡乱拼泰,编出了一套“法轮功”的歪理邪说。     

《科学与宗教：是可调和的吗？》导言（二）

从现代文化角度看,高唱科学、宗教相互融合与相互支持的声称形成了一个巨大合声。这一声称起因于存在着两种领域或是两种权威,而每一个都起着至关重要的作用。尽管一些怀疑论者很勉强地公开批评宗教,但很多怀疑论者还是非常担忧这个所谓的“和睦”关系。问题就这样提出来了:什么东西能够扩展应用到宗教声称上面?或是怀疑论应该运用到宗教声称上面吗?关于术语“怀疑论”(shepticism),我指的并不是古典哲学意义上的那种否认可靠知识可能性的那个“怀疑论”;然而,我使用术语“怀疑论”是指“怀疑地探索”(skeptical inquiry)的意义。这两种形式…     

"雨神崇拜"纵横谈

一人类最早的崇拜是自然崇拜,与此相应,最早的宗教亦是自然宗教。那么,为什么会产生自然崇拜或自然宗教呢?那是因为在人类社会早期,生产力极端低下,人类根本不可能改变自然界对自己的影响,也根本不可能掌握自己的命运,而只能一切听任自然界的摆布。同时,由极端低下的生产力所决定的人类极端低下的认识能力,是根本不可能对纷繁复杂的自然现象做出科学的解释的。而人类思维的本性又从来不是只去解释那些它能够解释的东西的,“人总是把自己的自然观,制成一个和谐的     

"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.