论帛书《要》篇"《损》《益》说"的两个问题

马王堆帛书<要>篇有一段孔子论"<损><益>"之卦的完整的话,节录如下: 孔子籀<易>,至于<损><益>一卦,未尚不废书而叹,戒门弟子曰:二三子,夫<损><益>之道,不司不审察也,吉凶之<门>也.     

帛书《缪和》《昭力》中"子"为孔子考

马王堆帛书<缪和><昭力>是孔子易说,其中的"子"并非后世之经师,更非黄老派学者,而是孔子,这可以从诸多方面得到论证.这两篇帛书因此成为研究孔子易学、<易>教思想的重要资料.     

"思无邪"及其他

<论语>"为政"孔子说,"诗三百,一言以蔽之,日思无邪". "思无邪"出自<商颂>,形容郊外牧马之气势,"思无邪"居末首,谓"思无邪,思马斯往",前面几首与其相配的,依次为"思无疆,思马斯臧","思无期,思马斯才","思无歝,思马斯作".按这个意思,"思无邪"似与前面不很匹配.前三句都是说"思"无可限制,没有尽期的意思,最后出来一个"邪""正"的问题,殊不可解;于是或以为乃孔子按自己的意思去发挥.     

《论语》辞格例释

<论语>是中国第一部语录体散文专集,记载了孔子及其弟子的言行.孔子是儒家学派的创始人,伟大的思想家、政治家、教育家,被誉为"文化巨擘"、"万世师表".他有个著名的美学与文学命题是"文质彬彬"[1]."文"即文采、文饰;"质"即实质、本质;"彬彬"即适均、和谐,"文"与"质"的关系即外表文饰与内在实质的关系.这表明,孔子既重事物的内容,也重事物的形式.所以,对于文学语言,他很注意修饰,说:"辞达而已矣."[2]"言之无文,行而不远."[3]在<礼记·表记>中他又说:"情欲信,言欲巧."他的弟子曾参也说:"出辞气,斯远鄙倍矣."[4]可见,孔子及其弟子都顿讲究语言的精美.<论语>言近旨远、词约义丰而又不乏情趣,原因正在于此.下面针对<论语>的辞格略作例释,以窥其语言的隽永.     

从颜氏之儒的思想特质看其与易学的关系

颜氏之儒是颜回及其弟子所形成的学术群体.颜氏之儒作为传道之儒,继承和拓展了孔子天道性命的形上智慧,以自强不息、奋进不已作为人生信条,追求用行舍藏、乐天知命的人生境界,向往没有战争,没有纷争的大同社会.从颜氏之儒特征来看,它与<系辞>、<大象>、<彖传>、<文言>有着内在的联系,<系辞>、<彖>、<象>、<文言>、<序卦>有可能是颜氏之儒的作品.     

论帛书《二三子问》中的"精白"

本文讨论帛书<易传>第一篇<二三子问>的时代问题.依据传世文献材料和出土文献,并根据思想观念的发展规律,指出<二三子问>中出现的"精白"一词,已见于<鹃冠子·度万>,进而分析在孔子的时代,有可能出现"精白"这样的概念以及出现押韵的占语,对于<二三子问>的年代作出了新的推测.认为此篇时代当较早,并没有受到黄老思想的影响,有可能就是孔门弟子录所闻于夫子,整理成篇.     

超越"忠恕"之道——《中庸》"道不远人"章义疏

<中庸>一书引"子曰"处甚多,"道不远人"章[1]即其例.此章论君子之道,内及"忠恕",与<论语>颇可映证.然细加推绎,又可见其说己非"忠恕"所能范围.深入研究此章,既有利我们看清<中庸>作者对孔子"忠恕"思想之发展,同时,对我们认识<中庸>所引"子曰"之特点亦不无裨益.     

从《孔子诗论》所言《关雎》主旨看儒家的礼教思想

<诗经·关雎>是孔子及早期儒家最重视的篇章之一,但西汉以来后儒所言<关雎>主旨却是说法纷纭.新出土的郭店楚简<孔子诗论>言<诗经·关雎>主旨是"改",即由"好色之愿"到"返纳于礼"的转变.孔子及早期儒家对<关雎>的重视,反映了孔子希望"正夫妇"之礼的愿望,以及要求人们"克己复礼"并重视婚姻家庭伦理教化的观念.     

熊十力"乾坤一元"论探微

熊十力先生融<周易>乾坤二卦中<彖>辞为一体,演"乾坤一元"新论.乾代表生命、心灵,是宇宙大生之力用.坤代表物质、能力,是宇宙广生之力用.他认为"乾统坤,坤承乾"的"乾坤一元"思想是孔子易学的精髓,并以"乾坤一元"解说宇宙生命的演化形成过程.熊十力沿袭了宋明以来三教合一的精神,其<乾坤衍>站在儒家本位,批判性地融合了儒道二家思想,揭示了儒家易学的时代创新精神.     

"五经"的意义与重译的空间

应邀参加这次会议,得与诸胜流共商"五经"的研究与翻译工作,我深感荣幸! 据<史记·滑稽列传>记载,孔子已有"六艺"之说,指的是包括"五经"在内的六部经典.汉武帝建元五年(前136年)春,汉武帝将"五经"立于学官,置"五经"博士,从此确立了<诗><书><礼><易><春秋>的经典地位.     

"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".     

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.