孔子讥刑鼎辨析

孔子反对晋铸刑鼎就是反对法的公布和新的法律制度,这是一种比较常见的看法。本文对此作了三点辨析:刑鼎上所铸的“范宣子所为刑书”实际上是范宣子一度承用过但已被他自己废弃了的夷蒐法;孔子和蔡史墨都认为荀寅把这样一个废法铸之于鼎是违背礼的精神的,是“失度”、是“法奸”;子产其人和其所铸刑书都不是“弃礼”的,郑刑书和晋刑鼎并未创制一种如叔向所担心的“议事以制,不为刑辟”的法律制度,孔子反对晋刑鼎而不批评子产铸刑书,正是他坚持礼制的一贯立场的表现。作者认为,孔子反对晋刑鼎不是反对法的公布和新的法律制度,而是为了维护礼制。     

论《左传》“以礼解经”

礼是春秋社会的核心观念。六经通于礼,《春秋》自身即为"礼义之大宗"。《左传》与周礼关系密切,其通过"礼物"、礼制、礼义三个层面系统深入论述春秋时期的礼,有"唯礼是从"的"唯礼主义"倾向;《左传》与《春秋》之间,《左传》"以礼解经",以礼释《春秋》之事、以礼释《春秋》之制,以礼释《春秋》之义,其解经可谓"以礼为上"。     

荀子法治思想研究

<正>荀子"隆礼",但又"重法"。他往往将礼法并提,说:"治之经,礼与刑。"(《荀子·成相》,下引《荀子》只注篇名)"刑"也就是"法"1。他认为治理好国家的关键,就在于礼义和法制,"礼"和"法"是治国的最高原则。又说:"隆礼至法,则国有常。"(《君道》)"至",极,使……成为最高。"至法",使法制高于一切。这是说推崇礼义,使法制高于一切,那么国家就会正常,就会太平。在"礼"与"法"的关系上,我们知道,"隆礼"是荀子思想的核心,礼治主义是荀子政治学说     

先秦汉代儒家典籍关于孔子《尚书》学论述的分析

有关孔子与《尚书》的关系,传统学者认为关系密切,而现代学者曾受疑古思潮影响,否认传统的看法。当代学者运用双重考据法,认为两者关系密切。在此基础上,就先秦汉代儒家典籍《礼记》《尚书大传》《韩诗外传》《孔子家语》《孔丛子》有关孔子论《书》的一些内容,从三方面(论"高宗梁闇,三年不言"、《高宗肜日》"德之有报之疾"说、孔子阐发《吕刑》篇礼刑观)论述先秦汉代儒家心中的孔子的思想、他们对孔子思想的继承与阐发,由此可见儒家内部思想的发展与差异。这在儒家阐释史上很有意义。     

从御注道德真经看朱元璋的治国之道

朱元璋极力推崇《道德经》在治国中的作用,认为它是"万物之至根,王者之上师,臣民之极宝"。在《大明太祖高皇帝御注道德真经》中,朱元璋把老子之学与现实的治国之道联系在一起,以"无为而治"为核心,以安民为本为基础,以少私寡欲为品德要求,以宽政简刑为理想方略,精心构建了一套精微高远的治国之道。     

《周易程氏传》礼法思想简论

《周易程氏传》礼法思想的核心是以天理与人性重构正统法律思想的理论基础。二程继承了先秦以来以礼治国的思想,并把"礼"由有形的天地作为其直观依据提升为把至高至善的"天理"作为"礼"的终极依据,使"礼"具有了终极意义上的本体论意义。同时程颐也非常重视法的作用,但程颐重"刑"重"法",为刑重新定位,重点讲的是刑罚对维护天理五常、伦理礼法所起的作用。在德礼和政刑之间,德礼是政刑之本,而政刑有着平治天下的重要功能,刑罚的使用是为了去恶扬善,有益于道德的张扬。程颐礼法思想的基础是其通过性、理、气关系提出的人性论观点。对于程颐来说,礼法思想并不是绝对的,而是当维护则维护,当损益则损益,随时变易以从道。     

《尚书》“肇称殷礼”的涵义与周初礼制变革

汉代学者将《尚书·洛诰》中的"肇称殷礼"解释为启用商朝礼制,是因机械理解"周因于殷礼"和过于相信周公制礼传说而导致的误解。迁居新邑后,周邦自有祭祀祖先的传统礼典,不会在洛邑建成后突然改用殷商礼制祭祀文王、武王并高调宣称使用殷礼。西周早期铜器何尊铭文所述迁都新邑后"复爯武王礼",可以佐证汉儒对《洛诰》"殷礼"的解释有误。《洛诰》"殷礼"是指盛大礼典,"肇称殷礼"与周人因袭商礼无关。论述商周之际的礼制状况,不能过于强调礼制因袭的一面而忽略礼制变革的一面。周初统治者在继承商朝物质—技术文明成果的同时,又将很多带有神秘色彩的商礼排斥于主流文化之外,此种礼制变革关乎中国礼制的走向,在中国礼制礼教发展史上具有特别重要的意义。     

试论《晏子春秋》思想体系的构造

从成书的缘起、时代背景及作者上看,《晏子春秋》的整个思想只能属于治国思想,而非其它内容。《晏子春秋》的治国思想以"先王"为取法对象,以"和"为其治国思想的方法论,以"善政"为政治目标。其所反映的思想内容大致分忠君爱国、尚贤远馋、重礼权宜、节俭廉让、轻天重民、礼交诸侯、以民为本七个方面,其中,"以民为本"是《晏子春秋》思想体系的核心,同时也是整个思想体系中连接其他六个方面内容的脉络。从《晏子春秋》思想体系的系统性看,《晏子春秋》在齐学系统乃至于先秦诸家学说系统中,是自成体系的独立学说。     

“礼”之忧思:《老子》第38章礼制思想解读

春秋战国之际,"礼之辨"由"仪"向"义"的转变,是老子忧虑与反思礼制思想的时代视域。《老子》第38章忧患于忠信衰薄、"非礼"频现,而虚矫繁琐之礼仪遮蔽礼义、窒息生命之现状,透显出重塑礼之本义、归礼于道、重建形上本原与人格品性合一的礼制思想。沿着这条超越与内在统一的思想路径,基于内外一致、本末通达的根本要求,不仅有益于拨正老子绝弃礼法、否定礼制之固有偏见,而且对于扭转当下忠信缺失、心性扭曲、情感缺位等道德失范现状,戒除"屑屑焉习仪"的形式主义时弊,纯化社会风习,优化社会生态环境,都有积极、本原性的价值和作用。     

“孔子问礼于老子”早期传本考信

"孔子问礼"案涉及"助葬巷党"、"适周观庙"等多次问礼之行。先考巷党问礼类文献源自战国《曾子问》单篇本,辑入《礼记》《家语》等传本;又适周问礼类文献源自战国《观周》单篇本,辑入《儒家言》《家语》等传本。次考适周问礼类文献之疑肇端在《史记》之讹,二类史事并非同时而必有先后;再考证孔子盖在31、32或34岁在鲁巷党问礼,在43至46岁适周洛邑问礼。故此二类材料既非伪本,也非孤证无征,而是由周至汉源流足征的孔氏学派文本;二类史事既无矛盾,不可默证为伪,而是以东周礼制典籍可证的早期儒家史料。     

Wittgenstein and the Dualism of the Inner and the Outer

A dualism characteristic of modern philosophy is the conception of the inner and the outer as two independently intelligible domains. Wittgenstein’s attack on this dualism contains deep insights. The main insight (excavated from §304 and §293 of the Philosophical Investigations) is this: our sensory consciousness is deeply shaped by language and this shaping plays a fundamental role in the etiology of the dualism. I locate this role in the learning of a sensation-language (as described in §244), by showing that this learning is, under another aspect, the incision of language, namely the infliction of cuts upon certain natural-primitive unities between the inner and the outer. These cuts, driven by powerful forces, eventually harden into an entrenched division between the inner and the outer, thereby providing a constant soil for the dualism. That this dualism is rooted in the very learning of a language is cause for ambivalence about language.     

Peter McHugh and Analysis: The One and the Many, the Universal and the Particular, the Whole and the Part

This paper takes the passing of Peter McHugh as an occasion to examine the intellectual development of his work. The paper is mainly focused on the product of his collaboration with his colleague and friend, Alan Blum. As such, it addresses the tradition of social inquiry, Analysis, which they cofounded. It traces the influence of Harold Garfinkel’s Ethnomethodology on McHugh and on the beginning of Analysis. The collaboration with Blum is examined through a variety of coauthored works but most especially in the two books On the Beginning of Social Inquiry (1974) and Self Reflection in the Arts and Sciences (1984). It also examines the relation of his independent writing before 1974, and since 1984 to the expression of the tradition of inquiry as exemplified in those two texts. The paper builds on some interview material with Peter McHugh and reflects on the influence of Peter the teacher as well as the theorist McHugh. Most especially, through its engagement with this material, it seeks to exemplify the dialectic and living nature of the program called Analysis.     

Yin and Yang,and the Hot and the Cold

Yin and Yang are important concepts in ancient Chinese philosophy.Western scholars have become more familiar with these two concepts recently,but for a long time almost no one considered comparing them with their own tradition such as the ancient Greek philosophy,and especially with the ideas of the Hot and the Cold in Presocratic philosophy.In this paper,I make an attempt to do exactly that,and especially make a detailed comparison between the thoughts of two ancient thinkers:Laozi and Anaximander.I discuss the thought of Yin and Yang in Laozi-who was the earliest philosopher making use of the concepts Yin and Yang-to express his cosmological thought in ancient Chinese philosophy.Comparatively,I discuss the ideas of the Hot and the Cold in Anaximander,the earlier among Presocratic philosophers referring to the Hot and the Cold as fundamental concepts used to establish his cosmological system.Through this comparison,I indicate that the similarity between ancient Chinese and Western traditions is far more significant than what people are used to imagining.     

经济全球化与东西方宗教

本文认为,由于科技的高度发展,信息网络技术的普及,经济全球化已成为不可逆转的发展趋势;而经济全球化必然带来东西方宗教的种种变化。作者从传统宗教的复兴、民族宗教的冲突、宗教与政治的结缘。宗教的普世化与本色化、新兴宗教的异军突起及东西方宗教的交流与融合等６个方面分析了当前东西方宗教的这种发展趋势。     

Glossolalia and the psychology of the self and narcissism

A survey of the religious and psychological literature on glossolalia (speaking in tongues) reviews the various ways that have been used to try to understand this fascinating practice. At the present time an impasse has been reached: glossolalists can no longer be viewed as suffering from psychopathological disorders or from sociological deprivation. Insights derived from the psychology of the self and narcissism, as presented in the works of Heinz Kohut and D.W. Winnicott, are used to suggest new approaches to understand glossolalia.     

Belief and the problem of Ulysses and the sirens

While self-contained, this paper is a sequel to my Belief and the Will (1984); see theBibliographical Note at the end of this paper for a survey of the relevant literature since then and supplementary references. I have meanwhile benefitted greatly from Brad Armendt's commentary and Richard Foley's How should future opinion affect current opinion?, both presented at a symposium at the APA Central Division, April 1993.     

Spontaneity and Self-Consciousness in the Groundwork and the B-Critique

ABSTRACT

According to some influential readings of the Groundwork of the Metaphysics of Morals, the view presented there of the kind of spontaneity we are conscious of through theoretical reason and the significance of such self-consciousness is irremediably at odds with the Critical theory, and thus roundly and rightly rejected in the second edition of the Critique of Pure Reason and the Critique of Practical Reason. This paper argues, on the contrary, that the Groundwork can be read as articulating for the first time the account of self-consciousness and spontaneity that Kant goes on to develop in the B-Critique, especially the B-Transcendental Deduction.