《河图》五行数与《周易》四象数之间的关系

<河图>的五行成数不能与<周易>四象数混同."六、七、八、九"四数在<周易>与<河图>中的含义并不一致;五行成数实际存在两种说法,先秦文献中使用的土的成数是"五",而不是"十",因而五行数到"九"为止;土有成数"十"最初见于汉代,实际是五行学说在<易>理指导下发展的产物.     

再论郭店简《六德》"为父绝君"及相关问题

郭店楚简整理者对<六德>"为父绝君,不为君绝父.为昆弟绝妻,不为妻绝昆"句中的四个"绝"字的隶定为"继"字,与先秦礼书中的"绝服"相当."为父绝君"意为当父丧与君丧同时发生时,应服父丧而绝君之丧服.<六德>"为昆弟绝妻",与<丧服>妻服重于昆弟之服的服叙不同,但更为合理,当是早期丧服制度的反映.<六德>"为宗族杀朋友,不为朋友杀宗族",两"杀"字旧释"减杀",不确,当训为"杀止",字义的指向,在丧服的边界.     

从"玄之又玄"到"重玄"的演变

从"玄之又玄"到"重玄"经历了一个演变过程."玄之又玄"本意是"幽远而又幽远",指道的不可知性与终极性."重玄"的最初含义是"重天",佛道两教学者用它来指宗教的终极境界.隋唐时期"重玄"与"双遣"连用,指"遣有、遣无、遣其遣"的三重否定思想方法."重玄"与"双遣"的结合标志着从"玄之又玄"向"重玄"的转变最终完成.     

"活得好"与"做得好":亚里士多德幸福概念的两重含义

在这篇文章中,我将证明,亚里士多德伦理学里的eudaimonia概念是"在两种意义上说的",而非只具有一种意思.它既是"活得好"也是"做得好".这一区分构成了亚氏伦理学主要论证的基础.它是一条贯穿许多主要论争的单一线索.对于这两种用法的区分将能够提供对这些争辩的一种统一性的解决.尤为重要的是,它将使我们得以用一种不十分费劲的方式去阅读那荆棘丛生的<尼各马可伦理学>第十卷的第六到第八章.幸福是"活得好"还是"做得好"这一问题是一个比涵盖论-理智论的论争更为基本的问题.在很大程度上,涵盖论-理智论的论争之所以会发生,正是由于争论双方都没能在作为"活得好"的幸福与作为"做得好"的幸福之间进行区分.他们共同地设定幸福的意思在于"活得好",然后开始争论它到底是各种善的复合、还是专注于思辨.本文将首先表明对于活动的讨论在亚里士多德幸福论之中有着何种位置;然后,我将论述"做得好"和"活得好",并将讨论下面一些争论主题:(a)幸福的两种标准;(b)思辨生活的非实用性;(c)首要幸福与第二等级幸福这一层级的性质,以及(d)道德与思辨的关系.     

自然与自由--论郭象哲学之"性"

郭象哲学的核心范畴是"独化","独化"的主体是"性"."性"意味着一种必然性,与此必然性相联系,郭象哲学十分重视"无心"."无心"即顺应个体固有的必然性,这也是郭象所讲的自然的根本含义.顺应必然性意味着自由.郭象哲学有两个基本命题:"安守己分"和"与时俱化".前者为内,后者为外,二者统一就是"内外相冥",这就是郭象所讲的自由.对个体自由的绝对肯定是郭象哲学的最终归宿.     

《周易》"有孚"新论

<周易>"有孚"一词,未见于他经,其义不易索解,历来聚讼纷纭,本文尝从文字之形、音、义,商周之h辞成语、祭祀文化,先秦之文献征例,及<易>之卦象、辞例诸项,论证"孚"当训作"保",以就正于方家.     

从老庄的"无为"精神谈当前不良书风的纠正

一 "无为",最早由先秦道家学派的创始人老子提出.笔者粗略统计了一下,在<老子>一书中,先后有9章11处提到了"无为"(1),可谓多矣.     

"慎"的两个维度

"慎",是中国古代贤人推崇的基本德性之一.从道德修养的角度来分析,慎德有两个重要的维度,即慎微与慎独.慎德的这两个重要维度,既存在着共同点,又各有其独特的含义和功能.对于道德修养来说,这二者都不可或缺,但又不应等量齐观.本文拟根据古人的有关论述,对这两个概念作出初步辨析,并说明这二者在道德修养中的地位和作用.     

从"物"、"实"之别看公孙龙名学的价值——以荀况为参照

先秦诸子论名,旨在匡正名实相怨的时弊,公孙龙也不例外.但是其以实正名的学说宗旨,却并不为同时代诸子赞同,以致荀况斥之为"惑于用名以乱实者也".究其原因,乃公孙龙所论之名,与此时代之一般理解旨趣殊异.概言之,公孙龙看到了"名"的两种用法,即名既可命物(个体物),是为"物名",亦可命实(个体物的性质),是为"实名".公孙龙特别强调的是为当时人所忽略的后者的意义,其价值与其说是逻辑的,还不如说是形而上学的.不管是与公孙龙的同时代诸子相比,还是从其后的中国哲学发展的思维取向来看,这一发现和阐述都是独特且别具价值的.     

先秦易学的"神明"概念与荀子的"神明"观

"神明"是<易传>关键概念之一,亦在先秦两汉思想范畴中被广泛使用.各家"神明"概念都与"天地"有关,并涉及天地自然造化之过程,古代"神明"不是作为某种祭祀对象而存在,也不表示神祇和鬼神的意义.笔者搜集归纳有关先秦两汉"神明"之资料,发现"神明"一词之用意牵涉天地万物之"德"概念.古人认为,天地万物之死生运行皆源自"德",皆由神明之安排,但"神明"并不具备造物主身份,而是天地合德概念."神明之德"被视为万物造化的原因,若以两个字来表达"神明"的本质,则应是"生机"一词.郭店<太一>阐明了"神明"体现天地的相辅,于是"神明"的作用即是天地之间的媒介、气化主宰者,故为"生机".荀子的"神明"观念,保留天地观的出发点,但同时集中于微观宇宙——"人"的核心概念.荀子对"神明"的定义近于黄老学派,既将"神明"视为"道"的唯一产物,又看作知"道"的唯一依据.只是黄老学派以神明论及天地观,而苟子藉此来探讨儒家的"君子养心"之议题.荀子之外,养生学派也将"心"视为"神明出"的器官,然而养生学派的观点是在表达"神明"是人中的"生机",而荀子藉此"神明"观,来探讨认识论的伦理问题.荀子的神明观,被宋明理学所继承.     

Religious Schools,Home Schools,and the Timing of First Marriage and First Birth

The timing of individuals’ family formation is important for a number of socioeconomic and health outcomes. We examine the influence of religious schools and home schools on the timing of first marriage and first birth using data from the Cardus Education Study Graduate Survey (N = 1,496). Our results from life tables and event-history regression models show that, on average, graduates of evangelical Protestant schools—but not Catholic school or homeschool graduates—have earlier marriages and births than public school graduates. Catholic school students have later first births on average than public school graduates. Models interacting schooling type with age and age-squared suggest that evangelical schoolers’ higher odds of marriage stem from higher odds of marrying at ages 21–30, and their higher odds of first birth stem from higher odds of births from ages 25–34. Catholic school and nonreligious private school students also have higher odds of marrying in the mid-20s and early-30s than do public school students. Evangelical, non-religious private, and Catholic school students all have lower odds of teenage births than public school students but higher odds of birth later in the life course. Homeschoolers do not differ on either outcome at any age. Our findings suggest that schools socialize their students with distinctive attitudes toward family formation that influence their behavior even many years after graduation, though these schools do not appear to be particularly harmful to life chances in terms of fostering marriage or childbearing at very young ages.     

John Macmurray,Spirituality, Community and Real Schools

This paper suggests that the work of the Scottish philosopher John Macmurray provides a valuable contribution to debates on spirituality, education, and schools as communities. In particular by recognizing the nature of the spiritual in everyday activities of people in communities, by focusing on the overall aims of schooling, and by rejecting dualism, idealism and materialism, Macmurray was able to describe how schools might properly be organized. The paper aims to investigate some of Macmurray's insights, to see how they might help transform one's vision of schooling.     

Religion,Education, and Religious Education in Irish Schools

This essay is part of a collection of short essays solicited from authors around the globe who teach religion courses at the college level (not for professional religious training). They are published together with an introduction in Teaching Theology and Religion 18:3 (July 2015). The authors were asked to provide a brief overview of the curriculum, student learning goals, and pedagogical techniques employed in their courses.     

Beyond Schools: Reply to Marsman,Ly, and Wagenmakers

We respond to comments by Marsman, Ly, and Wagenmakers (2016 Marsman, M., Ly, A., &; Wagenmakers, E.-J. (2016). Four requirements for an acceptable research program. Basic and Applied Social Psychology, 38(6), 308–312. doi:10.1080/01973533.2016.1221349[Taylor &; Francis Online] , [Google Scholar]) on Witte and Zenker (2016b Witte, E. H., &; Zenker, F. (2016b). Reconstructing recent work on macrosocial stress as a research program. Basic and Applied Social Psychology, 38(6), 301–307. doi:10.1080/01973533.2016.1207077[Taylor &; Francis Online] , [Google Scholar]).     

Focus,Scope, and Practice of Behavioral Consultation to Public Schools

SUMMARY

Public school districts frequently seek professional consultation to improve educational services. This article is an overview of the focus, scope, and practice of behavioral consultation to public schools. A four-stage process of consultation is described, followed by a discussion on the expanding role of behavior support intervention. Next, the involvement of consultants in the design of individual-student, classroom-wide, and whole-school programs is considered. Contemporary approaches to consultation are presented such as positive behavior support, functional behavioral assessment, and efficacy evaluation that targets natural data sources. A concluding section sets forth recommendations for the successful practice of public school behavioral consultation.     

Race,Exclusionary Discipline,and Connectedness to Adults in Secondary Schools

This study examines racial differences in students' connectedness to school adults and considers the possibility that disparities in exclusionary discipline practices may reduce all students' sense of connection to educators, not just those who have been disciplined or are from racial groups overrepresented in out‐of‐school suspensions. Data sources include a self‐report survey of secondary school students (n = 29,148) linked to administrative data (n = 107 schools) from a large urban district. Multilevel modeling techniques were used to estimate the relationships between students' racial background, youths' connection to school adults, and school‐level racial discipline gaps. Controlling for school racial composition, gender, grade level and other covariates, students of color were significantly less likely to feel connected to school adults than their White peers. Additionally, the racial discipline gap was significantly and negatively associated with connectedness for all students. Results indicate that strategies to improve educational outcomes for youth of color need to attend to relational dynamics between students and school adults. Research findings also suggest that efforts to reduce discipline disparities may improve all students' connectedness.     

Religious Schools and Discipline

Recently there has been a growing interest in faith-based schools (see e.g. The Times , No. 67060, 2 December 2001, pp. 1, 4). Politicians have indicated a willingness to support such schools on the assumption that religion may make a positive contribution to schooling. It is not at all self-evident that there is a clear inter-relationship between religion and education on which the assumption can be grounded. In what follows I shall seek to explore one sphere in which religion can have a bearing on schooling, notably on its understanding and practice of discipline. Before the specifically religious impact can be explored, the complex nature of discipline and reward/punishment in school is examined. The philosophy of behaviourism is rejected as inadequate for the processes of education, not least because of the insights of Nietzsche and Plato. The analysis leads to the identification of three very distinct forms of discipline, namely, authoritarian, moral and 'Socratic'. Whilst in practice schools may resort to all three, they would not necessarily do so in a coherent way as the authoritarian and moral forms of discipline are, in important respects, incompatible. The understanding of what religion is, is also shown to be of a varied nature. Differing views and features of religion can serve to reinforce the school as an authoritarian, moral or 'Socratic' community. Whilst the inherent authoritarianism of religion and the ethical dimension of religion are well known, a 'Kierkegaardian' view of religion would have strong affinities with 'Socratic' discipline and help to support the view of the school as a community for all.