道通中韩真情暖人访韩随笔

2012年11月25日至12月1日,中韩建交20周年之际,应韩国大巡真理会及其创办的大真大学邀请,中国道教协会访问团一行访问了韩国. 访问团团长是中国道教协会副会长丁常云道长.一同出访的有国家宗教局外事司肖德雄先生,浙江天台山桐柏宫住持张高澄道长,中国道教协会国际部副主任尹志华博士,北京大学王宗昱教授、金勋教授,宗教文化出版社编审霍克功博士以及中国道教学院林永峰老师,中国道教协会研究室田世春道长,中国道教协会国际部李晋女士等,共10人.我是一起出访的4位学者之一.     

中国道协组团考察严仙观灾后重建工作

11月20日至22日,由中国道教协会、部分省(市)道教协会及宫观负责人组成的考察组赴四川绵竹严仙观进行灾后重建实地考察.中国道教协会副会长、公益慈善委员会主任、江苏省道教协会副会长兼秘书长张凤林,中国道教协会副会长、四川省道教协会会长唐诚青,中国道教协会副会长、湖北省道教协会名誉会长李光富,中国道教协会秘书长王哲一,中国道教协会副秘书长冯正伟,中国道教协会副秘书长、海南省道教协会会长陆文荣及道教界有关人员共30余人参加了考察活动.     

比利时驻华大使奈斯先生访问中国道教协会

5月30日,比利时驻华大使奈斯(Mr.Patrick NIJS)先生以私人身份访问了中国道教协会,并参观了北京白云观。中国道教协会秘书长王哲一、副秘书长孟至岭等会见了客人。奈斯先生对中国道教协会的热情接待表示感谢。他愉快地回忆了自己与道教结缘的经历。他     

苏州玄妙观应邀组团赴台参访交流

4月17日上午,香港道教联合会主席汤伟奇一行来到中国道教协会参访,受到中国道教协会会长任法融和副会长张继禹、黄信阳等的热情接待.     

中国道教协会组团赴台湾参访

应台湾台中谷关大道院的邀请,以中国道教协会副会长黄信阳为团长的大陆道教界参访团一行36人,于9月3日赴台,参加了谷关大道院举办的"八八蟠桃圣会",并参访了台湾部分道教官观和道教团体.参访团由中国道教协会5人、湖北省道教协会6人和武当山道教协会25人共同组成,成员包括中国道教协会副秘书长张立光、湖北省道教协会会长吴诚真、武当山道教协会副会长刘文国等.     

中国道协领导赴四川考察道观灾情

5月30日至6月1日,中国道教协会领导深入四川地震灾区,先后走访了多个道教宫观,考察灾情,听取汇报,慰问受灾的道教界人士. 5月30日,中国道教协会会长任法融,副会长张继禹、黄信阳,秘书长袁炳栋等在中国道教协会副会长、四川省道教协会会长唐诚青和四川省、成都市政府宗教部门有关领导的陪同下,考察了大邑县鹤鸣山道观,仔细查看灾情,了解受灾情况,对坚守道观的道众表示慰问.     

党政有关部门负责人走访中国道教协会

正2019年春节前夕,王作安、王伟光、郭军等党政有关部门负责人到中国道教协会走访慰问,并与中国道教协会负责人座谈。中国道教协会会长李光富,副会长兼秘书长张凤林,副会长黄信阳、孟至岭,副秘书长李兆彩、周高德等参加座谈。1月15日,中央统战部副部长、国家宗教局局长王作安,中央统战部秘书长陈宗荣,中央统战部有关部门负责人等一行到中国道教协会走访慰问。王作安副部长代表中央统战部向中国道教协会领导班子及全体教     

刘延东春节前夕走访中国道教协会

<正>2月13日,中共中央政治局委员、国务院副总理刘延东来到中国道教协会,考察中国道教协会办公场所,看望慰问中国道教协会领导班子成员,并向全国道教界人士和信教群众致以新春问候。国家宗教局局长王作安,副局长蒋坚永、陈宗荣陪同走访。中国道教协会会长任法融,副会长黄信阳、张凤林,秘书长王哲一等热情接待了刘延东副总理一行,并介绍了近年来中国道教协会的工作情况。     

文化艺术北大核心SSCI

中国道教协会道家书画院与北京世纪名人国际书画院联谊 4月13日上午,中国道教协会道家书画院与北京世纪名人国际书画院在中国道教协会共同举办联谊笔会。笔会开始前,在中国道教协会会议室举行了座谈会。之后,书画家们在中国道教协会道家书画院进行现场交流,创作了《紫气东来》等多幅书画作品。     

中国道教协会上善慈善基金启动暨道家书画院揭匾仪式

<正>7月17日上午,中国道教协会上善慈善基金启动暨道家书画院揭匾仪式在中国道教协会举行。党政有关部门领导、中国道教协会常务理事、咨议委员会委员、专家学者、书画家、社会各界嘉宾、香港道教界代表等200余人出席活动。中国道教协会会长李光富道长、国家宗教事务局副局长蒋坚永先后致辞。中国道教协会副会长黄信阳道长     

Jung,the Wilderness,and the Call of the Wild

The publication of The Red Book reiterates how deeply connected to nature Jung was and how this connection emerged through his encounter with the spirit of the depths. This article reviews some of Jung's writings in regard to nature and suggests that the energy related to the earth that Jung expresses in The Red Book was continued in his ongoing work on his tower at Bolllingen. The author also reviews his own search for a deeper connection to nature and an understanding of his own ancestry. Reviewing the emergence of the value of wilderness in North America and the call to reclaim the wild, he considers the life of Englishman Archie Belaney, who took on the identity of a Native American, Grey Owl, and became one of Canada's first leading environmentalists.     

Consistency,mechanicalness, and the logic of the mind

G. Priest's anti-consistency argument (Priest 1979, 1984, 1987) and J. R. Lucas's anti-mechanist argument (Lucas 1961, 1968, 1970, 1984) both appeal to Gödel incompleteness. By way of refuting them, this paper defends the thesis of quartet compatibility, viz., that the logic of the mind can simultaneously be Gödel incomplete, consistent, mechanical, and recursion complete (capable of all means of recursion). A representational approach is pursued, which owes its origin to works by, among others, J. Myhill (1964), P. Benacerraf (1967), J. Webb (1980, 1983) and M. Arbib (1987). It is shown that the fallacy shared by the two arguments under discussion lies in misidentifying two systems, the one for which the Gödel sentence is constructable and to be proved, and the other in which the Gödel sentence in question is indeed provable. It follows that the logic of the mind can surpass its own Gödelian limitation not by being inconsistent or non-mechanistic, but by being capable of representing stronger systems in itself; and so can a proper machine. The concepts of representational provability, representational maximality, formal system capacity, etc., are discussed.     

Husserl,Givenness, and the Priority of the Self

This article argues that, despite its apparent radicality, Husserl's later, genetic phenomenology ends up confirming and consolidating a very orthodox transcendental egology. First, the article reconstructs an Husserlian phenomenology of givenness; but then, by considering the ambiguous role of intuition, it also establishes (a) the continued prestige of a 'classical' transcendental subject, and (b) the way in which a denial of ontology allows Husserl's transcendental subject to sublate the provocative challenge of primal Gegebenheit . Overall, the article argues that Husserl is subject to a deep egological faultline, brought about by the self-consciously anti-ontological nature of his project: 'givenness without Being', it suggests, necessitates a prioritized and privileged self.     

Badiou,Keyser, and the Theo-mathematics of the Infinite

Abstract

This paper discusses Alain Badiou's dissolution of theology in light of his equation of ontology and mathematics and his separation of the infinite from the one. I argue, however, that Badiou leaves open a place for theology, and I exploit this for theology by drawing on the work of the American mathematician Cassius Jackson Keyser. Keyser suggests a more positive relationship between mathematics, ontology, and theology, and his claim that theology is the science of idealization allows us to begin to think about how one might go about doing philosophical theology after Badiou.     

Husserl,Protention, and the Phenomenology of the Unexpected

Although there has been a great deal said about Husserl’s account of time-consciousness, little attention has been specifically paid to future-consciousness. This article gives an Husserlian account of future-consciousness. It begins by arguing that protention should be understood as a future-directed version of retention and so that future-consciousness should be understood as perception. This account is developed in two ways: (1) the future need not be determinately given in protention and so future-consciousness can be vague; (2) cases when the future turns out to be other than we perceived it to be (cases when the unexpected happens) can be understood as temporal illusions. This account of future-consciousness both illuminates some of Husserl’s more obscure remarks on time-consciousness and (more importantly) provides a means of understanding an often neglected phenomenon of independent philosophical interest: our awareness of the future.     

Indicatives,Subjunctives, and the Falsity of the Antecedent

It is widely held that there are important differences between indicative conditionals (e.g., “If the authors are linguists, they have written a linguistics paper”) and subjunctive conditionals (e.g., “If the authors had been linguists, they would have written a linguistics paper”). A central difference is that indicatives and subjunctives convey different stances toward the truth of their antecedents. Indicatives (often) convey neutrality: for example, about whether the authors in question are linguists. Subjunctives (often) convey the falsity of the antecedent: for example, that the authors in question are not linguists. This paper tests prominent accounts of how these different stances are conveyed: whether by presupposition or conversational implicature. Experiment 1 tests the presupposition account by investigating whether the stances project—remain constant—when embedded under operators like negations, possibility modals, and interrogatives, a key characteristic of presuppositions. Experiment 2 tests the conversational-implicature account by investigating whether the stances can be cancelled without producing a contradiction, a key characteristic of implicatures. The results provide evidence that both stances—neutrality about the antecedent in indicatives and the falsity of the antecedent in subjunctives—are conveyed by conversational implicatures.