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《性命圭旨》是明代以来较有影响的道教内丹典籍之一,被誉为内丹学集大成之作,著者和成书年代均不详。《性命法诀明指》为北京桃源观千峰派创始人赵避尘所著,一般认为成书于民国二十二年,是近代道教内丹重要著作。细读二书就会发现,此二书均以性命双修为圭旨,融儒、释、道三教内修要旨于一炉,博采众家之说。无论是从书名、结构到具体内容,无论是从功理还是功法上,二书都存在很多相同之处。显然,《性命法诀明指》一书直接或间接受到《性命圭旨》的较大影响。 相似文献
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浅谈《性命圭旨》的性命之学葛瑞冬本文对明代重要的内丹学著作《性命圭旨》一书的性命学说进行了分析,指出该书在修炼理论上强调性与命相互依存,身与心缺一不可,始终贯彻性命双修的原则,但在此基础上,对性与命又有所侧重,即侧重性功、心性的修炼,并在保持道教自身... 相似文献
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七月十四日,成都市道教协会道教知识进修班举行了隆重的开学典礼。这是解放后四川成都市首次开办的道教知识进修班。中国道协李文成秘书长,陈兆康、李养正主任应邀莅会祝贺,并给学员们赠送《道德经白话解》、《性命圭旨》、《道教基本知识》等十余种道书。应邀出席开学典礼的还有成都市宗教局王善登局长,都江堰市政协刘绰然副主席等市、县统战、宗教部门的领导。 相似文献
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出现于明中后期的内丹著作《性命圭旨》 ,主旨是论道教丹道 ,认为内丹修炼分为“炼精化 ,炼化神 ,炼神还虚 ,炼虚合道”四个阶段。书中通过对这四个阶段的阐释 ,表明了它对道、儒、释三教的态度。在这个问题上 ,该书既具有此时期道教内丹著作的一般性特征 ,而又有自己的特色。 相似文献
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性命说——由孔子到思孟 总被引:1,自引:0,他引:1
子思是孔子之孙,又是孔子的再传弟子,可是子思言性命与孔子不同,倒与他身后的孟子接近。可以说子思的性命说违背了孔子,启发了孟子。孔子言性相近而已,孟子则大讲性善,变化不为小,其间子思起了大作用。子贡曾说:“夫子之文章,可得而闻也。夫子之言性与天道,不可得而闻也。”(《论语·公冶长》)意谓孔子常讲如《诗》、《书》、《礼》、《乐》等属于硬件的东西;至于深层的,属于软件的东西,如性与天道的精义,孔子不讲。子贡所言可能属实,《论语》二十篇记孔子语至多,而记孔子言性者只有“性相近也,习相远也”(《阳货》)两句。《论语》记孔子言… 相似文献
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元版《茅山志》的作者究竟是谁 总被引:2,自引:0,他引:2
陈国符先生在《道藏源流考》一书中 ,对《茅山志》的编纂及各代版本进行了较详的考证 ,最后得出结论谓 :“此书实即张天雨所修 ,刘大彬窃取其名而已。”《道教大辞典》中“张雨”条、《道藏提要》中“茅山志”条等也都纷纷引用了这一结论 ,认为《茅山志》的作者是张伯雨而不是刘大彬。而《正统道藏》收录的《茅山志》中却清清楚楚著有“上清嗣宗师刘大彬造”。那么《茅山志》的作者究竟是谁呢 ?我们先来看一看陈国符先生在《道藏源流考》一书中是怎么说的 ,《道藏源流考》附录一云 :“钱大昕元史艺文志卷二另著录张天雨茅山志十五卷。成化杭… 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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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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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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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
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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. 相似文献