也论祆神与火神之融合——以小说《封神演义》为例

本文以小说《封神演义》中所载的火神为考察点,将其形象与文献和考古发掘中出现之祆神相比较,证明了小说中之火神与文献记载之祆神在形象、姓名和文化意义方面十分相似。因此佐证了陈垣先生的结论,宋元以后祆神与中国火神信仰已经融合。本文还引用佛经记载,解决了为何唐宋典籍均将祆神比附与摩醯首罗之疑问。     

把青春奉献给特殊的岗位——记江苏省“五一劳动奖章”获得者、海门市殡仪馆业务室主任邱锦华教友

没有石破天惊之壮举,没有惊天动地之业绩,也没有大起大落之生活境遇。他,默默地将自己的青春与梦想、欢乐与痛苦,化作春霖秋露,奉献给了殡葬事业。他把岗位当舞台,把付出当追求,在殡葬战线上弹奏出了一曲曲流贯四季的奉献之歌。他在默默无闻中体现其劳动价值,在平凡的岗位上折射出耀眼的光芒。     

程朱对孔孟仁学的改造与发展

儒家仁学的建立是孔孟对人类理性之觉醒的巨大贡献,孔孟奠定了儒家仁学之基础,却未封闭仁学之体系。宋代新儒家程朱等人继承了孔孟仁学的基本精神而又作了重大改造与发展：他们将孔孟的道德情感之"仁"升华为道德之本,将孔孟的道德条目之"仁"提升为道德宗元,将孔孟的主体精神之"仁"扩展为宇宙精神,将孔孟的个体生命力之"仁"发展为宇宙生生之德,儒家仁学因此而由道德伦理学升华为道德哲学。     

试论刘宗周的“格物”思想北大核心CSSCISSCI

在刘宗周对《大学》的解释中,"格物"是一个非常重要的问题。本文试图从文本与哲学立场两方面来梳理刘宗周的格物思想。在文本层面上,受王艮的影响,刘宗周通过万物一体的思想将"格物"与"物有本末"贯通起来,认为"格物"之物就是"物有本末"之物。通过本末之辨,将格物限制在"修身"的范围内,反对泛求物理。在哲学层面,刘宗周将"格物"之物解释为"良知之真条理"、至善、独体、意根、"无物之物",认为"物即是知,非知之所照",完全将"物"内化。同时,为了避免由此带来的"偏内遗外"倾向,刘宗周通过"理一分殊"、"体用一原"的方式,阐明了内在的道德本体(物)与外在的道德活动(身、家、国、天下)的关系。     

从“大命”“小命”之分看庄子“去智任性”的思想

在《列御寇》篇中,庄子曾将人之“命”区分为“大命”与“小命”,其以人的性命之真性为人之“大命”,以人的巧智之性为人之“小命”。此一独特的“命”之分法,不仅体现了庄子与众不同的思考“性命”问题之方式,也体现了其独特的性命评价之标准。     

游酢《论语杂解》的理学特色

诠释《论语》时,游酢在承袭和发挥程门之学的基础上,阐发了自己的理学思想。在本体论上,他既将道视为宇宙万物的本源和人间的秩序和原则,又将理看做天地万物的规律和现实社会的道德规范。在心性论上,他一方面将"心之未发"视为心之本体,另一方面又将性、善与道联系起来。在修养工夫论上,他提出了正心、安仁、主敬、主忠信和日省的进德路径。其观点对后世学者产生了很重要的启示作用。     

宋代的数学与易学——以《数书九章》“蓍卦发微”为中心

数学与易学在宋代都进入了发展的新时期,学术界对两者关系已有深厚之研究,而秦九韶《数书九章》是各家研究此议题的重要文献。在秦书明钞本的基础上,本文重新分析是书首问"蓍卦发微"的结构,揭示出:秦氏通过创造数学问题将大衍之数与筮法纳入统一的数学解释,从而建构了大衍总数术与《周易》之紧密联系。本文进而通过考察邵雍与朱熹之解释,表明两家分开理解大衍之数与筮法,而朱熹对筮法的注解更注重蓍草实作。由于历代儒家对《周易》筮法之注解没有创造出提供数学发展之文本语境,导致朱熹对此之探讨与儒家之算学传统关系不大,并在晚年将数学纳入其礼学体系。但是,由于筮法与筹算实作有相似性、《周易》与数术亦有关联,使得宋代国家从制度化层面将天文、三式、历算与传统算学一道纳入国子监算学馆。在此背景之下,秦九韶建立了包含内算与外算的数术体系。魏景元四年(263)刘徽注《九章算术》所论算学与《周易》之关系可视为关于数学起源的一种理想化论述,宋代数学与易学的关系则主要体现为不同知识门类间的合并与重组,并在这一过程中扩大了传统算学的应用领域。     

系辞之情心筮之妙--赵汝楳之易理、占筮观及其思想文化意义

南宋著名易学家赵汝楳,在其易学著作<易雅>与<筮宗>中,提出了以"系辞之情"论"吉凶悔吝"的易理观,以"心筮之妙"为"蓍筮之本"的占筮观.赵汝楳将兼具象数与义理两方面内容的易学传统思想与宋代理学思想相融合,力图将原始巫术性质的神秘主义纳入可控制可调整的道德修养的范围,从而表现出探索心灵与外物、道德智慧与卜筮象数之关系的努力,这也正是其思想文化意义之所在.     

周海门良知观辨析

周海门的良知观,从阳明而来又异于阳明,突出表现在:其一,无物而物在。将"无物"之说与《中庸》相联,良知之体被清晰地归合为"无"之深微本质,良知能量在对"无"的界说中得到进一步激发。其二,手持足行是道。在良知之体的观照下,良知之用从顾及整体规模细化为注重当下行为的道德呈现,并被赋予与良知同等的道德层级,良知"彻上彻下之道"得以贯彻。其三,自我现成。自我与良知糅合为一,现实自我以更为张扬的方式取得了与良知同等的至上性和圆满性,良知主体因自我呈发的力量被极力振拔。这种良知观,与海门对良知本体地位的一再强调有关,它在思想定位、核心构成和作用流行等方面,与阳明之学的基本方向相符,我们仍可将之视为阳明之学在晚明的进一步发展。     

无思的普遍性与个体的选择及其责任——从阿伦特的平庸之恶的无思性谈起

平庸之恶是阿伦特在反思纳粹暴行时提出的现代恶的一种新形态。阿伦特将平庸之恶的出现归因于社会大众普遍陷入无思状态而造成的集体道德崩溃与沦丧。然而,从伦理行为的思与行的辩证关系看,阿伦特对平庸之恶的分析虽然直击要害,但却存在着明显的缺陷。因为她主要是从“知”或“思”的层面来分析纳粹之恶,而没有从伦理之“行”的维度进行分析。针对以艾希曼为代表的纳粹之恶,仅仅从无思的层面分析是远远不够的,因为对无思的道德反思难以解释纳粹德国的制度之恶以及恶之代理人(艾希曼)的伦理责任,也不能探索与剖析奥斯维辛事件的真正面目,这也是阿伦特在提出平庸之恶后招致众多批评的主要原因。不仅如此,阿伦特的平庸之恶虽然触及了纳粹制度之恶的无思的普遍性维度,但却极易遮盖道德个体行为的责任与行动,从而将道德之恶这一复杂问题简单化和平面化。从这个意义上讲,阿伦特对纳粹之恶的伦理反思更接近康德主义的普遍性之思,而远离了黑格尔意义上的伦理主体的责任与行动。后现代主义伦理学家赫勒和鲍曼将平庸之恶追溯至个体的道德行为及其责任的哲学反思则弥补了阿伦特无思的平庸之恶的思维缺陷,有助于我们更好地把握和推进当代伦理学有关恶的哲学探讨。     

The choice reaction times of single and dual jointed actions

The choice reaction times of dual (elbow and wrist) and single (elbow) jointed movements were measured using ‘mixed’ (dual and single) and ‘matched’ (both dual or both single) response pairings. Although subjects found it more difficult to execute dual jointed actions (as shown by error rate), there was no concomitant prolongation of latencies for acceptable responses. In the light of these findings, the utility of CRT as an index of motor programming complexity, and the claim that pre-programming of responses is precluded with CRT testing, were discussed.     

为普遍主义辩护——兼评中国文化特殊主义思潮

Universalism can be defined as the belief in the universal application of certain knowledge, world-views and value-views. Universalism has often been confused with Occident-centrism, due to the fact that the latter was used to justify the former, which confused the content of a thought with the social condition that gave rise to the thought. For many years, clarifications of this confusion have been made in sociology of knowledge, relativism and skepticism. Yet, the particularistic conclusion thus reached has led to more confusion, namely, that between the intrinsic criterion for truth and the practical application of thought. China, with its long tradition of Sino-centrism, has recently shown a movement towards particularism, characterized by a search for national and cultural superiority by “returning to the source”. In today’s academic circles, some particularist themes are taken for granted, and believed to be true, but cannot be proved with rational examination. The particularistic claims to the “self grounded”, “self-featured” and “self-located” tradition of Chinese culture jointed with the post-modernism, neo-leftist movement of anti-globalization in the West, are not only harmful in practice, but also impotent in theory. The propaganda against the hegemony of Western discourse should be analyzed with questioning which hegemony and whose discourse. Translated by Yang Xiaohua and Zhao Dunhua from Xueshu yuekan 学术月刊 (Academic Monthly), 2007, (5): 34–40, with some revisions     

A Splitting Logic in NExt(KTB)

It is shown that the normal modal logic of two reflexive points jointed with a symmetric binary relation splits the lattice of normal extensions of the logic KTB. By this fact, it is easily seen that there exists the third largest logic in the class of all normal extensions of KTB. Presented by Michael Zakharyaschev Received February 17, 2006     

Empathy and the Limits of Thought Experiments

This article criticizes what it calls perspectival thought experiments, which require subjects to mentally simulate a perspective before making judgments from within it. Examples include Judith Thomson's violinist analogy, Philippa Foot's trolley problem, and Bernard Williams's Jim case. The article argues that advances in the philosophical and psychological study of empathy suggest that the simulative capacities required by perspectival thought experiments are all but impossible. These thought experiments require agents to consciously simulate necessarily unconscious features of subjectivity. To complete these experiments subjects must deploy theory‐theoretical frameworks to predict what they think they would (or ought to) do. These outputs, however, systematically mislead subjects and are highly prone to error. They are of negligible probative value, and this bodes poorly for their continued use. The article ends with two suggestions. First, many thought experiments are not problematically perspectival. Second, it should be possible to carry out “in‐their‐shoes” perspectival thought experiments by off‐loading simulations onto virtual environments into which philosophers place subjects.     

论归隐思想与《周易》中归隐思想的学派归属

隐遁或归隐思想是中国文化中的奇葩。通常都是把隐遁与老庄联系在一起,其实,隐遁行为产生于儒、道思想形成之前,无所谓属于道家或者儒家。传说的最早的隐遁者是许由、务光、巢父,乃是庄子的创造;有明文记载的最早的隐遁者是稍晚的有殷周之际的箕子、微子、伯夷、叔齐等人。对于他们的归隐思想,儒家和道家各自作了不同的解释。儒家的归隐思想有三个要素:守志、待时、致命,其必要条件是与政治的联系。守道而不惜其身是儒家的重要特征;道家的归隐思想则是守身,坚守心灵的自由。道家主要是以庄子论,老子与庄子又有不同。《周易》经传中的归隐思想是儒家性质的。     

Flight from persecution and the honour of God in the theology of Peter Martyr Vermigli

Abstract

This article explores the writings of Peter Martyr Vermigli dealing with the matter of flight from persecution in which he had a personal interest and involvement. After review of the literature and comparison with other Reformation theologians, Vermigli’s thought is examined in detail. This examination clarifies Vermigli’s reasoning, but also evaluates it in relation to his person to help understand the practical import of his thought.     

Norton and the Logic of Thought Experiments

John D. Norton defends an empiricist epistemology of thought experiments, the central thesis of which is that thought experiments are nothing more than arguments. Philosophers have attempted to provide counterexamples to this claim, but they haven’t convinced Norton. I will point out a more fundamental reason for reformulation that criticizes Norton’s claim that a thought experiment is a good one when its underlying logical form possesses certain desirable properties. I argue that by Norton’s empiricist standards, no thought experiment is ever justified in any deep sense due to the properties of its logical form. Instead, empiricists should consider again the merits of evaluating thought experiments more like laboratory experiments, and less like arguments.     

Attitude polarization as a function of thought and reality constraints

It was suggested that thought changes cognitions to be more consistent with one's initial attitude direction and, therefore, results in attitude polarization. Specifically, it was predicted that polarization would be highest under thought with reality constraints absent, followed by thought with reality constraints present, followed by distration. During the first period of each of two trials, some of the 144 subjects were distracted from thinking about a preselected painting, others thought about the painting while viewing it, and others thought about it in its absence. Subjects were redistributed across the same three conditions for a second period. They then indicated their feelings about the painting. In the original study as well as a partial replication, females behaved as predicted: Thought with reality constraints absent produced the most polarization, followed by thought with reality constraints present, followed by distraction. In both the original study and the replication there was no systematic trend for the males. The theoretical implications of the female results and the sex differences were discussed.     

The Problem of Ontotheology: Complicating the Divide Between Philosophy and Theology

This paper examines the problem of ontotheology as it was defined by Martin Heidegger, and how it has subsequently been approached by those philosophers and theologians who have followed in his wake. It argues that Heidegger's initial analysis of the onto-theological condition was mistaken by its presumption of a radical divide between philosophy and theology. Furthermore, many of the key thinkers who have followed after Heidegger have merely reinscribed this supposed divide between thought and faith, rather than genuinely questioning the terms Heidegger thought self-evident. The result, even among some of the most radical and influential contemporary thinkers such as Emmanuel Levinas, John Caputo, and Jean-Luc Marion, has been a contemporary philosophy deprived of questions of faith and a theology unaccountable to its place in the world. In response to this shortcoming of contemporary philosophical and theological thought, Jacques Derrida has approached the problem of ontotheology from the dual perspective of both thought and faith, and thereby, has provided a new path of thought beyond the problem of ontotheology and towards a renewed appreciation for the possibilities for a genuine philosophical theology.     

Cognitive phenomenology and conscious thought

How does mental content feature in conscious thought? I first argue that for a thought to be conscious the content of that thought must conscious, and that one has to appeal to cognitive phenomenology to give an adequate account of what it is for the content of a thought to be conscious. Sensory phenomenology cannot do the job. If one claims that the content of a conscious thought is unconscious, one is really claiming that there is no such thing as conscious thought. So one must either accept that there is such a thing as cognitive phenomenology, or deny the existence of conscious thought. Once it is clear that conscious thought requires cognitive phenomenology, there is a pressing question about the exact relationship between a thought’s cognitive phenomenological properties and its content. I conclude with a discussion of the nature of this relationship.