《道德经》与管理

《道德经》是中华文化的瑰宝。张伯端《悟真篇》有云,"阴符宝字逾三百,道德灵文满五千。今古上仙无限数,尽从此处达真诠。可见自古以来,《五千     

《道德经》与现代管理

老子哲学对改善现代管理具有深刻的智慧启迪。在无为与自然的关系中,老子把无为视为实现自然理想的道路、方法,把自然视为无为方式所要达到的目标或理想境界。老子依据道德本体论形成了“无为——自然”理念,然后又将其推演、贯彻于人类社会,作为人类社会中效法道的典范的圣人来看,圣人通过无为、好静、无事、无欲等方式、方法取得了民众白化、自正、自富、自朴的效果。     

Heidegger's Descartes and Heidegger's Cartesianism

Abstract: Heidegger's Sein und Zeit (SZ) is commonly viewed as one of the 20^th century's great anti‐Cartesian works, usually because of its attack on the epistemology‐driven dualism and mentalism of modern philosophy of mind or its apparent effort to ‘de‐center the subject’ in order to privilege being or sociality over the individual. Most who stress one or other of these anti‐Cartesian aspects of SZ, however, pay little attention to Heidegger's own direct engagement with Descartes, apart from the compressed discussion in SZ §§19–21. I here show through a careful reading of Heidegger's lectures on Descartes from the years immediately preceding SZ that, while he has sharp criticisms of Descartes and certain ‘Cartesian’ aspects of modern philosophy along the lines commonly recognized, he also aims to disclose what he calls the ‘positive possibilities’ in Descartes and the philosophy he inspired. I detail a number of these and then show that they force us to see Heidegger's own early project as largely unconcerned with dualism and mentalism per se, and much more with questions of the philosophical methodology that gives rise to them. Moreover, I show that a careful reading of Heidegger's treatment of the cogito makes clear that he is no serious way attempting to ‘de‐center the subject’ and that the fundamental question of the ‘analytic of Dasein’ is one that takes Descartes as an immediate jumping off point: how can I articulate what I understand myself to be as the general kind of entity I am, and on what besides me does my being depend?     

阐释《道德经》 弘扬和谐精神

《道德经》通篇都闪烁着和谐的思想,是中国传统经典中富含和谐思想的代表作。《道德经》中有不少章句直接讲到了“和”,如“知和曰常,知常曰明”、     

《道德经》与中国式宗教意识

一般认为中国没有统一的宗教信仰与发达的神学讨论,但是作为中国古代哲学经典之一的《道德经》,却成就了道教。这很     

圣人不积 不争之德——《道德经》与和谐文化

老子《道德经》充满了和谐文化理念,其中对哲学、政治、应世都有精辟的见解,老子对现实生活中利己、功利、欢乐、物欲、无为、有为、不争等都有丰厚     

在国际道德经论坛大会上的讲话

感谢论坛组委会给我这样一个和研究《道德经》的海内外学者与高道见面的机会;感谢大会主持人又让我发言,使我有一个能更好地向大家学习的机会。     

致国际道德经论坛的贺信

我高兴地得悉,中国道教协会和中华宗教文化交流协会正共同举办以“保护我们共同的生存环境”和其他事项为重要议题的国际会议。近年来,世     

Heidegger's animals

This paper provides a reading of Heidegger's work on the question of animality. Like the majority of discussions of this topic it utilises the 1929–30 course The Fundamental Concepts of Metaphysics, but the analysis seeks to go beyond this course alone in order to look at the figure or figures of animals in Heidegger's work more generally. This broader analysis shows that animals are always figured as lacking: as poor in world, without history, without hands, without dwelling, without space. The article shows how all these claims are grounded upon the most fundamental distinction: that the human is the zoon logon ekhon. In Heidegger's analysis this is not the animal rationale of metaphysical thought, but the living being that has and is held by logos, speech. Looking at how the logos became ratio, the paper notes how the way that animals do not calculate is the sole positive accreditation of animals in Heidegger's work.     

国际道德经论坛宣言

道通天地,德普人间。东方先哲,深悟道德经之奥义;西洋前贤,盛赞五千文之远瞻。当今之世,和平与冲突同在,欢乐与苦难并存。自见、     

《道德经》的和谐思想

"世界和谐"是所有人类共同期盼的目标,事实上,不只是人际之间需要和谐,就是人与大自然、人与社会,甚至个人的身心都需要和谐。一旦失去了     

《道德经》道统论生态思想研究

根植于中华沃土的道教，承传发展中华传统文化“天地人和谐共生”的思想，在其教义思想中，蕴涵着人对自然环境、生态体系、生命组织的深刻理解，对宇宙天地、山川大地的无限崇拜，对所有生命物体的至诚热爱，对人类作用地位的冷静思考，对万物共生共荣的神圣憧憬。从历代哲人深邃的天人之辨，到众多仙真洒脱的逍遥人生；     

Musing with Kierkegaard: Heidegger's Besinnung

The article deals with the recently published Besinnung, a work dating from 1938–1939, one among the unpublished treatises in Part III of Heidegger's Gesamtausgabe. It follows the Beiträge zur Philosophie (Vom Ereignis) (1936–1938), taking up the same themes as that work, such as the last God, the first and the other beginning, etc. But whereas the earlier work, especially the notion of the last God, relates more to Schelling, this one muses on Kierkegaard. The article sets Besinnung within the context of related works of the same period, not only the Beiträge but also Metaphysik und Nihilismus and Geschichte des Seyns. However, Besinnung also breaks new ground, finding a deeper ontological distinction between Seyn and Sein as the basis for the earlier ontological difference between being and beings. The work is part and parcel with Heidegger's destructuring of metaphysics, which he sees as really a freeing up of the beginning, as also the issue of onto-theology. Thus it is integral with Heidegger's program of getting God out of metaphysics and being out of theology. It is in virtue of the meaning he attaches to Seyn (Logos) in Da-sein that it is possible for him not only to retrieve the meaning of the other beginning, the en-owning (Er-eignis) of Da-sein, and with it the meaning of the first beginning (in the two senses the phrase has in this work), but also thereby to recover the forgotten meaning of being (Sein). The approach to Seyn, with Kierkegaard, is not through the thinking (Denken) that thinks being, which cannot really get beyond beings and/or the Supreme Being of metaphysics, but through a thinking, a musing, that thinks through to (Er-denkt) Seyn. The article concludes with some reflections on the significance of Heidegger as theo-logian.     

Heidegger's Gods

The notorious difficulty of Heidegger's post‐Second World War discussions of ‘the gods’, along with scholarly disagreement about the import of those discussions, renders that body of work an unlikely place to look for a substantive theory of religion. The thesis of this article is that, contrary to these appearances, Heidegger's later works do contain clues for developing such a theory. Heidegger's concerns about the category of ‘religion’ are addressed, and two recent attempts to ‘de‐mythologize’ Heidegger's ‘gods’ are examined and criticized. The paper concludes by outlining four substantial contributions that Heidegger's later work makes to a phenomenological account of religion.     

两代帝王与一部《道德经》

一、一代雄主朱元璋眼中的《道德经》 朱元璋是明朝的开国皇帝。称帝之前,他所处的时代背景是元政不纲,群雄揭竿并起。兵祸连年不断。颠沛流离的苦难经历、身经百战的戎马生涯,铸就了他英武明断的过人胆识。同时,多年的征战杀伐,尤其是同僚间的勾心争斗,又成就了他阴险狠毒的暴戾心肠。朱元璋登基之后,当时主要的政治目标,就是要千方百计地巩固刚建立起的大明王朝。     

《道德经》和谐思想的四个进阶

和谐,是中国文化中的重要理念。古代的思想家们对这一理念多有发明,形成了源远流长的和谐思想,深深渗透进了中国人的观念与生活中。《道德经》对和谐的阐发别开生面,处处流露着     

浅谈《道德经》的和谐思想——兼论与佛法的相通之处

法不孤起,仗缘而生。去年于中国杭州召开首届世界佛教论坛而形成的《普陀山宣言》提出"人心和善、家庭和乐、人际和顺、