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说到成语“一鼓作气”,人们就会想到《左传》中,庄公十年,一场战争中,“曹刿论战”的故事。曹刿说,打仗靠勇气,擂一通鼓,勇气振作起来了,两通鼓,勇气就衰了,三通鼓,勇气就完了。历史人物曹刿与成语“一鼓作气”紧密联系,不可分开,像这样与历史人物有关的成语还有许许多多。把学习成语与其有关的人物及故事结合起来,不仅加深了对成语的理解,而且还进一步学到许多历史知识及有关的文学常识。真是一举多得的大好事。现撷例作“成语中的历史人物”填空练习,以供学习应用。共50个,每个2分,满分为100分,填错一个扣两分,看看能得几分。答案附在后面… 相似文献
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《中国文化与马克思主义》是一本“需要有些理论勇气和眼光”(张岱年(序》的著作,对这点我有同感。学术无禁区。能够超越列宁关于马克思主义的三个来源和三个组成部分的结论,找出第四个“学脉渊承”——中国传统哲学,确乎“需要有些理论勇气和眼光的”。当然,“研究起来难度很大”。(同上)因为这个问题在张允烟博士的论文《试论马克思主义哲学的中国学脉渊承),载《中国社会科学院研究生院学报》,1998年第1期)和著作出版之前,还很少被触及到。正因如此,我才仔细阅读了本书。读后,受到不少启发,但也产生了一些疑惑。该书需要… 相似文献
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黄宗羲的学术成就及其现代价值 总被引:1,自引:1,他引:0
本文从政治思想、哲学思想以及著作成果、讲学成就四个方面论述了黄宗羲的学术成就,并在此基础上探讨了黄宗羲思想的现代价值。作者认为,黄宗羲的“新民本”思想,已经超越了君主专制制度下传统儒家重民、爱民、为民请命的旧民本范式,而开始走向民有、民主、民治、民主监督的新范式。黄宗羲在哲学上建立了以“力行”为根本宗旨的实践哲学和“一本万殊,会众合一”的学术史观,可以启迪我们的开放性思维和兼容性思维,其批判求实精神及疾呼改革的理论勇气,也激励着我们今天坚持改革的决心和理论创新的勇气。 相似文献
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方形模式“在周长等值的四边形中,以正方形的面积为最大”。这个数学命题,启迪了人的一种特殊的“方形”思维模式。人才自身的发展,依“方形”而求得完美。这正如拿破仑打的比方:军事家的智与勇犹如矩形的长与宽。最称职的统帅应该是其智谋和勇敢等量地向前发展,构成完美的正方形。由此可以推论,一个科学工作者,其专业知识与进取精神应该等量发展;一个演员,其基本功与表演技巧应该等量发展;一个工人,其文化水平与技能素质应该等量发展。“方形”思维的模式是成才的重要途径。企业的经营管理,也必须强调“方形”思维。产品效益,是由数量与质… 相似文献
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马王堆帛书《系辞》研究 总被引:2,自引:1,他引:1
本文主要研究马王堆帛书《系辞》中几处重要的异文。今本《系辞》中的“象”,帛书作“马”。“马”义同于“数”。《庄子》中说“天地一指也.万物一马也。”此处的“马”。与帛书《系辞》中的“马”同义。今本《系辞》中的“太极”,帛书作“大恒”。恒、常同义,《仪礼》中说“假尔大筮有常。”这个“常”即帛书《系辞》中的“大恒”。亦即《吕氏春秋·大乐》中的“天常”。今本《系辞》云“显诸仁,藏诸用”,帛书作“圣者仁,壮者勇”。儒家学说重视“勇”,《论语·宪问》即有云“仁者必有勇。”帛书《系辞》云“天地之大思日生。”“思”读为“司”,今本作“天地之大德日生。”帛书《系辞》又云“夫易古物定命”,其义同于“乾知大始,坤作成物”。今本《系辞》云“圣人以此洗心”.帛书作“圣人以此佚心”,佚、乐同义,马王堆帛书《五行》云“不安则不乐。不乐则无德。” 相似文献
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LU Qiaoying 《Frontiers of Philosophy in China》2013,8(3):471
Courage is an important moral virtue for both Aristotle and Aquinas. For Aristotle, courage is a virtue that belongs to warriors who are ready for a noble death on the battlefield. As a Christian theologian as well as an Aristotelian expert, Aquinas aims to give this Aristotelian moral virtue a fully theological expression. This paper analyzes the differences between Aquinas’s conception of courage and Aristotle’s, as well as explores Aquinas’s transformation of Aristotelian courage through a three part process. Firstly, based on Aristotle’s paradigm of courageous warriors in battle, Aquinas extends the scope of “battle” from the military sense to a broader one. By doing so, Aquinas expands the range of application of courage. Secondly, Aquinas explicitly defines endurance as the chief act of courage based on the reason that endurance is more difficult than aggression, thereby shifting our attention from the attack aspect of courage to the endurance aspect. Finally, Aquinas defines the principal act of perfect courage as martyrdom thereby pointing to Christ, who was the perfect martyr, as the paradigm of a courageous person. The result of this transformation is a successful theological virtue of courage. 相似文献
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自谦: 中国人一种重要的行事风格初探 总被引:3,自引:1,他引:2
研究一通过对古籍的检索, 初步构建了古籍自谦语料库, 在此基础上对自谦的内涵、分类、功能进行内容分析。结果表明, 自谦是一种“以阳居阴”的行事风格; 它有“虚性”和“实性”之分; 其功能可以分为“和谐性”、“进取性”、“防御性”、“礼貌性”、“道德性”五个方面。研究二对现代人的开放式调查表明, 古今人们对自谦内涵的看法是比较一致的, 绝大多数人认为, 自谦仍然具有重要的现实意义, 但对自谦功能的认同内容和比例偏重都与古人不同。研究三用自编问卷考察了大学生对自谦的认同度。结果表明, 大学生非常强调自谦的“防御性”、“自我完善”和“提升形象”的功能。最后, 围绕本研究的方法、结果、启示进行了讨论, 并展望了自谦未来的研究方向。 相似文献
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Cuiping Cheng 《The journal of positive psychology》2017,12(2):141-150
Definitional studies of courage have been performed by Western psychologists, but little research has examined Chinese folk courage. Two studies examined conceptions of courage in Chinese culture. In Study 1, the definitions, forms, inner traits, and reactions of courage were described by 307 individuals in China. A content analysis revealed that courage was divided into two forms: individually oriented and socially oriented; and the virtue was composed of persistence, responsibility, and breakthrough. Study 2 conducted in-depth interviews with 27 Chinese participants to explore the nature of courage further. The results suggested similar components; anger, self-confidence, support network, and social atmosphere were most likely to inspire courage; and trying something difficult was the most frequently experienced courageous event. Collectively, persistence and breakthrough were common components of both the current studies and the existing Western literature on courage, while responsibility may be more uniquely Chinese. Implications for prospective training programs are discussed. 相似文献
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Lisheng Chen 《Frontiers of Philosophy in China》2010,5(1):1-30
The different meanings of “courage” in The Analects were expressed in Confucius’ remark on Zilu’s bravery. The typological analysis of courage in Mencius and Xunzi focused on the shaping of the personalities of brave persons. “Great courage” and “superior courage”, as the virtues of “great men” or “shi junzi 士君子 (intellectuals with noble characters)”, exhibit not only the uprightness of the “internal sagacity”, but also the rich implications of the “external kingship”. The prototype of these brave persons could be said to be between Zengzi’s courage and King Wen’s courage. The discussion entered a new stage of Neo-Confucianism in the Song and Ming dynasties, when admiration for “Yanzi’s great valor” became the key of various arguments. The order of “the three cardinal virtues” was also discussed because it concerned the relationship between “finished virtue” and “novice virtue”; hence, the virtue of courage became internalized as an essence of the internal virtuous life. At the turn of the 20th century, when China was trembling under the threat of foreign powers, intellectuals remodeled the tradition of courage by redefining “Confucius’ great valor”, as Liang Qichao did in representative fashion in his book Chinese Bushido. Hu Shi’s Lun Ru 论儒 (On Ru) was no more than a repetition of Liang’s opinion. In the theoretical structures of the modern Confucians, courage is hardly given a place. As one of the three cardinal virtues, bravery is but a concept. In a contemporary society where heroes and sages exist only in history books, do we need to talk about courage? How should it be discussed? These are questions which deserve our consideration. 相似文献
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在中国传统的道德取向中,既有皮亚杰、科尔伯格的“道德公正”,也有吉利根、诺丁斯的“道德关怀”,但是,这两种道德取向在中国社会是以“差序格局”的样态运作的,即以“差序公正”和“差序关怀”的形式存在于中国人的道德判断中。“差序公正”和“差序关怀”的概念准确地表征了中国人道德取向的集体偏见。随着改革的不断深入,各项制度的不断建立和完善,人们的现代化层次不断提高,这种集体偏见正在逐渐得到克服和纠正。 相似文献
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Silvia Osswald Tobias Greitemeyer Peter Fischer Dieter Frey 《European journal of social psychology》2010,40(6):1078-1094
The present studies investigated the extent to which three basic moral prototypes, “just,” “brave”, and “caring”, are related to moral, prosocial behavior. In five studies, we tested (a) whether people would associate three basic types of moral behavior (helping behavior, moral courage, and heroism) with three moral prototypes, and (b) whether specific emotional precursors of moral behavior and moral behavior itself could be promoted by activating the respective moral prototype. As expected, Studies 1–3 revealed that people associated helping behavior with the caring prototype, moral courage with the just prototype, and heroism with the brave prototype. Studies 4 and 5 showed that the activation of the three prototypes differentially influenced emotional precursors of the three types of moral behavior (Study 4) as well as actual moral behavior (Study 5). Thus, the five studies revealed that people associate different moral behaviors with different moral prototypes and that a certain moral behavior can be activated by the priming of the related prototype. Copyright © 2010 John Wiley & Sons, Ltd. 相似文献
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Cynthia Moe-Lobeda 《Dialog》2023,62(3):244-252
This article explores shame and moral agency in relationship to the climate catastrophe, and the moral situation of the world's relatively high-consuming people who are implicated in greenhouse gas emissions that cause climate change. The author complexifies that situation in the conundrums of climate colonialism, climate racism, structural sin, and the moral ambiguities they raise, including such questions as: “What are the moral demands of climate sin grounded in historically rooted economic systems that one did not create but upon which the material conditions of one's life depend? To what extent, if any, is the individual morally accountable for the social structures of which one is a part and from which one benefits?” From there, the essay moves to its central question. It is whether shame theory might help to enable moral agency for what is desperately needed now by people of climate privilege and economic privilege in the North Atlantic world—wise and courageous action to address climate change and climate injustice. The article probes shame theory for clues to what disables moral agency and what catalyzes it. The author finds in shame theory pathways for transforming shame-based moral inertia into moral agency. Those pathways suggest vital roles for the church. 相似文献
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Peter Muris 《Journal of child and family studies》2009,18(4):486-490
This study further investigated the construct of courage in children. Children aged 8–13 years (n = 51) were interviewed about the most courageous action that they had ever performed during their life, and to retrospectively
rate their level of fear and courage experienced during that event. On a separate occasion, children also completed the Courage
Measure for Children (CM-C) as an index of children’s general level of personal courage, as well as scales for assessing anxiety
symptoms and sensation seeking. Results indicated that almost all children (i.e., 94%) indicated that they had carried out
a courageous action at some point during their life, although the levels of fear and courage associated with these acts varied
considerably. Further, there was no relation between fear and courage reported for the courageous action, but these variables
were significantly correlated with respectively anxiety symptoms and personal courage as indexed by the CM-C. Finally, a significant
positive correlation was observed between sensation seeking and personal courage, indicating that children who are more thrill
and adventure seeking are generally also more courageous. It is concluded that fear and courage in children are largely unrelated
and not just two sides of the same coin. The implications of these results for the etiology and treatment of childhood anxiety
problems are discussed. 相似文献
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探讨三类重要关系他人在两类负向道德事件中对农民工脸面共享感受的影响。采用基于情境故事法的纸笔实验。使用2(家庭伦理,消极义务)×3 (父-子/女关系,同乡关系,工友关系)被试间设计,共6组被试,每组有效被试分别为299、296、297、296、298、292,共计1778名。结果,在关系他人违反家庭伦理时,个体只和家庭内成员产生脸面共享,对于家庭外成员则不产生脸面共享;当关系他人违反消极义务时,个体则会因关系远近和不同关系他人产生不同程度的脸面共享。结论,当关系他人违反家庭伦理或消极义务时,农民工均体验到不同程度的脸面共享感受,其脸面共享的程度随关系远近有显著差异。 相似文献