试论近代中国宗教概念的形成与近代儒释二教变迁之关系

"宗教"是中国古已有之的概念。19世纪末至20世纪初,西方现代宗教学背景下的宗教概念传入中国,逐渐与中国本土宗教观念相融合,形成了一个既具备西方文化特质,又具有中国传统思维特征的中国化的宗教概念。中国近代宗教概念的形成不是一个单纯的学术事件,而是中西方文明冲突的结果,是传统思想在现代语境中的挣扎和变革,是西方文明在传统环境中的妥协和调适,是传统中国社会接受西方观念制度的一个缩影。近代中国宗教观念的形成以儒教地位在近代中国社会中的变迁为切入点,最终落脚于对以中国佛教为主要样本的中国宗教形式的考察。特殊复杂的背景下形成的宗教概念具有超学术层面的价值取向,其形成对近现代儒释二教及其他中国传统宗教发展产生深远的影响。     

全球化背景下的文化冲突与文化共存

全球化的时代背景下,本土文化与西方文化不断的交流互动,并没有出现塞缪尔·亨廷顿所谓的"文明的冲突"。而是在新的场景下,西方文化在本土生根发芽,经过选择与被选择,重组与再重组,与本地文化相互交杂在一起形成了有机的文化系统,并没有像塞缪尔·亨廷顿所说的由于文化方面的差异,当两种不同文化形式遭遇时会产生激烈的冲突。恰恰相反,我们在不同文化的结合地看到的是经过选择与被选择、重组与再重组而形成的混杂性文化。这种混杂性的文化是和谐的、共融的,当我们认真审视它时,并没有看到所谓的文化"侵略性"的一面,看到更多的是其"温顺"的一面。我们可以在伊斯兰文化下的埃及妇女的女性传统与西方女权主义的融合、混杂,与麦当劳在全世界的本土化过程中,看到全球化背景下的不同文化形式并不是像塞缪尔·亨廷顿所谓的"文化的冲突"或"文明的冲突"。我们相信全球化背景下的文化并不是"有你无我"的单项选择,而是一种"有你有我"的双向互动,当然这种互动是"和平"的,而不是"冲突"的。     

价值冲突中伦理建构的生态观

２０世纪末,社会发展呈现两大明显趋势：经济全球化;文明一体化。全球化与一体化使世界文化体系中的各种文明空前开放,也使同一文明中的各类因子如经济、社会、文化的发展空前整合。各文化之间的开放和文明内部各因子的整合在文明演进中必然导致的文化现象就是价值冲突。在所有价值冲突中,伦理价值的冲突表现得最为深层也最为激烈。在开放和整合的文明背景下,现代中国伦理的价值冲突主要表现为中西伦理的价值冲突和伦理与经济、社会、文化等文明的诸种价值形式之间的冲突。由于悠久的文化传统,以上两类价值冲突又聚合为古今伦理的激烈…     

西方“现代性”道德价值观念体系之建立论纲

西方道德文化传统是由源生于古希腊的淑世美德伦理和根源于古希伯莱文化的圣世宗教伦理所共同构成的,二者存在着内在的价值动力或精神冲突。西方道德的现代性转换发生于宗教改革与文艺复兴运动,启蒙运动给出了一个完整的西方道德价值观念系统的图式,它以确立和追求个人自由权利为根本目标,寻求社会平等和基本正义秩序,试图建立一种有利于个人自由实现的宽容和谐的价值合理化道德生活规范。西方现代性道德以道义论与目的论的价值观念系统取代传统道德文化,但却并未超脱其内在紧张,只不过所表现的方式或形式有所不同而已。     

惺惺相惜：社会身份冲突对融合式文化混搭产品偏好的影响

作者考察了社会身份冲突对融合式文化混搭产品偏好的影响以及该影响的心理机制和边界条件。通过6个实验,作者发现社会身份冲突提升消费者对融合式文化混搭产品的偏好,产品的自我验证功能在其中起中介作用。该效应受到购买目的和购买受益人的调节,即社会身份冲突对融合式文化混搭产品偏好的提升作用在购买目的是获取产品的功能价值(而非象征价值)以及消费者为他人(而非自己)购买时减弱。这些研究发现拓展了文化混搭、社会身份冲突和自我验证的相关文献,并为企业如何借助情境因素营销融合式文化混搭产品提供实践指导。     

全球化语境中的中国文化自信

<正>在当下复杂的境遇下,中国文化如何在当代西方各种强势文化的影响下进行自我定位和自我构想,如何让日常生活世界按照中国文化自身的逻辑展开,而不是被强行纳入一种以西方文明为主流的话语和价值系统中去。这实际上是在不同文化和价值体系的相互冲突和相互竞争中,争取中国文化的自主性,积极参与界定世界文化的问题。因此,它的意义在于这是中华民族对自己文化的自我确证和抱负,是对自己生活世界的根本性的自我期待,也是实现中国文化自信所要面对的主要问题。     

文化全球化视野中的“和而不同”

文化全球化问题由隐而显,这个历古常新的话题关系到人类的共同命运,探寻传统文化在其目标和机制中的现代价值,有一定的现实意义。本文认为文化全球化是文化认同与文化整合的统一,提出中国文化传统中经典儒家的精髓思想“和而不同”在其视野中的重要价值。文章从趋势和过程两个角度出发分别探讨“和而不同”在文化认同中的目标价值和在文化整合中的工具价值,阐发经典儒家精神的现代价值,指出文化全球化的趋势是人类文化的大传统,其过程则是传承与创新、冲突与融合的并存。     

科学精神与伦理精神的融合——读陈爱华同志《现代科学伦理精神的生长》

科学精神与伦理精神的融合——读陈爱华同志《现代科学伦理精神的生长》科学伦理精神的提出，从根本上来讲，乃源于近世东西方两大文化系统相互渗透的融合贯通趋势。以古希腊罗马传统为灵魂的西欧文明，其基本特征是：“科学认识论”的。以中国为代表的东方文明，其基本特...     

《佛教与跨信仰对话》序言

在这个全球化的时代,世界正日益缩小。东方和西方、北方和南方的相遇与相互融合,在广度和深度上都是前所未有的。然而这并不意味着世界正在得到和谐的整合。相反,各种意识形态、价值系统和思维方式的差异、对抗和冲突在整个世界愈演愈烈。如何才能在多元的世界上找到一个共同的精神基础,同时又并不损害每一种文化和精神传统的独特性?这是人类所面临的一项紧迫任务。因此,各宗教之间的跨信仰对话是极其重要的。佛教相对远离于激烈的当代世界社会-文化潮流,同时又始终没有积极参与跨信仰对话,而现在,它已经无法回避当代多元主义、全球主义和世…     

阴阳太极与十字图形在现代平面设计中的审美比较

图形是文化思想的一种视觉表现形式。传统图形是传统文化积淀的产物,它们因地域和种族的差异而呈现出不同的精神气质。如果以中国的阴阳太极与西方的十字架为例进行比较分析,就能发现:阴阳太极图是一种旋转对称的和谐的示意图形;十字架图形是一种绝对对称的冲突的示形图形。通过比较,可以看到中西方在文化思维及设计理念等方面的差异,这种差异有助于我们从文化的视角探讨现代平面设计。     

政治文明的伦理分析

政治明不是一种孤立的明,它与道德明有着十分密切的关系,它们有着共同的契合机制和互补机制;从西方政治明的发展来看,始终没有离开理性主义、制度主义、个体主义等伦理精神;政治要真正实现明,必须使政治意识要宽容、政治制度的制衡、政治行为要有序。     

Bridging the gap on Facebook: assessing intergroup contact and its effects for intergroup relations

In line with Allport's contact hypothesis, previous research showed that direct intergroup contact can reduce prejudices. However, establishing face-to-face contact is not always feasible. We postulate that Facebook-groups are a setting where direct and observed intergroup contact can develop, reducing prejudices and increasing mutual acceptance. Analyzing the comments of nine Facebook-groups with the destructive and constructive conflict scale, our results indicated that the expression of prejudices decreased and that of mutual acceptance increased over time, both for in- and outgroup members of the Facebook-groups. Only the expression of less prejudices, but not that of more mutual acceptance was predicted by intergroup contact. The influence of group-based motivations on the engagement in intergroup contact is discussed, and the overall findings are integrated in Steele and Brown's process model of media practices.     

On the Knowledge of Politics and the Politics of Knowledge: How a Social Representations Approach Helps Us Rethink the Subject of Political Psychology

Fifty years ago, Serge Moscovici first outlined a theory of social representations. In this article, we attempt to discuss and to contextualize research that has been inspired by this original impetus from the particular angle of its relevance to political psychology. We argue that four defining components of social representations need to be taken into account, and that these elements need to be articulated with insights from the social identity tradition about the centrality of self and group constructions in order to develop original insights into political psychological phenomena. First, social representations are shared knowledge, and the way interpretations of the world are collectively elaborated is critical to the way people are able to act within the world. Second, social representations are meta‐knowledge, which implies that what people assume relevant others know, think, or value is part of their own interpretative grid, and that collective behavior can often be influenced more powerfully at the level of meta‐representations than of intimate beliefs. Third, social representations are enacted communication, which means that social influence is exerted by the factors that constrain social practices as much as by the discourse that interprets these practices. Fourth, social representations are world‐making assumptions: collective understandings do not only reflect existing realities but often bring social reality into being. Put together, these four components provide a distinctive theoretical perspective on power, resistance and conflict. The added conceptual value of this perspective is illustrated by showing how it allows revisiting ethnic conflict in the former Yugoslavia. We conclude with implications for research practices and discuss how the proposed model of social representations invites us to define new priorities and challenges for the methods used to study political psychological phenomena.     

另一种声音：现代新儒学与中国人文主义心理学

与西方心理学以科学主义为主体的“由下至上”的研究思路不同,中国传统心理学探究走的是“由上至下”的研究路线,即从心理及精神层面最高端入手,强调心理的道德与理性层面,故其实质是人文主义的。现代新儒学作为人文主义心理学研究典范,具有心理学研究“另一种声音”的独特价值与意义。现代新儒学研究背景及思路的展开,呈现出以传统心理学思想为深厚根基的中国近代心理学的独特个性与自信。这是现代新儒学对中国心理学的最大贡献     

Centennial Exploration of the Chinese Road and Adapting Marxism to the Chinese Context

The centennial exploration of the Chinese road started with the founding of the Communist Party of China (CPC). This road is essentially characterized by modernization and adapting Marxism to the Chinese context. The fundamental correlation between China’s modernization and Marxism lies in the fact that China must go through a thorough social revolution to lay the foundation for its modernization cause, which charted a historical course from new democracy to socialism. However, only adapting Marxism to the Chinese context can help China’s modernization, because it is this philosophy that is intrinsically related to China’s practice in revolution, construction and reform. The contemporary form of adapting Marxism to the Chinese context is socialism with Chinese characteristics, which holds great significance for both the Chinese nation and international socialism and the overall development of human society in the new historical phase. This is a kind of “significance for world history” because the great rejuvenation of the Chinese nation lies not only in its own development into a modern power, but also in the fact that it is actively opening up the possibility of a new type of civilization besides completing the modernization mission and obtaining achievements from modern civilization.     

人类文明新形态与生态文明——世界著名后现代思想家小约翰·柯布访谈录

旅美学者王治河、樊美筠博士2021年9月9日对世界著名后现代思想家小约翰·柯布进行访谈。在访谈中,柯布博士强调,虽然西方现代性有许多值得赞扬的成就,但它正在削弱维持人类文明的可能性,正成为"世界的毁灭者"。如果中国能够充分利用自己深刻的有机过程思维和悠久的天人合一传统这些思想上的优势,在深层次上自觉与西方占统治地位的现代性意识形态决裂,坚定不移地走人与自然和谐共生的中国式现代化道路,创造人类文明新形态,这将给全球生态文明建设带来希望之光。在柯布看来,如果中国的学校能够培养出成千上万高素质的后现代农人,那就是对生态文明的巨大贡献,也是中国对人类的巨大贡献。     

Value Concern of Ecological Rationality and Exploration of the Chinese Path to Modernization

The COVID-19 pandemic has raged around the world over the recent years, raising the global community’s awareness of the interconnection of human civilizations and urging the reconsideration of the humannature relationship. The escalating worldwide ecological crises are putting human survival and development at risk. The phenomenon has aroused the awareness of “ecological rationality,” consciousness of “economic value” and appeal for “ecological justice” in the universal sense. The endeavor of promoting ecological civilization has been included as part of the fivesphere integrated plan for building socialism with Chinese characteristics since the 18th National Congress of the Communist Party of China (CPC). General Secretary Xi Jinping’s thought on ecological civilization has fully manifested the value and goal of comprehensively promoting ecological civilization and adhering to the Chinese path to modernization. The Chinese path to modernization, which has reflected on and outclassed the Westernstyle logic for modernization, shows a unique horizon and independent wisdom. Focusing on addressing the uncertainties facing human survival in the New Era and aiming at embracing the future, the Chinese path to modernization has shifted the mindset from economic rationality to ecological rationality, abandoned anthropocentrism, and firmly upheld and fulfilled the code of conduct for rational “economic man.” The endeavor of building an eco-friendly society and an ecological community has showcased the favorable institutional practice in Chinese modernization and China’s wisdom, demonstrated rational planning, prudential design and effective implementation for the prospect of mankind and highlighted a progressive trend in human civilization.     

Infinite Value and the Best of All Possible Worlds

A common argument for atheism runs as follows: God would not create a world worse than other worlds he could have created instead. However, if God exists, he could have created a better world than this one. Therefore, God does not exist. In this paper I challenge the second premise of this argument. I argue that if God exists, our world will continue without end, with God continuing to create value‐bearers, and sustaining and perfecting the value‐bearers he has already created. Given this, if God exists, our world—considered on the whole—is infinitely valuable. I further contend that this theistic picture makes our world's value unsurpassable. In support of this contention, I consider proposals for how infinitely valuable worlds might be improved upon, focusing on two main ways—adding value‐bearers and increasing the value in present value‐bearers. I argue that neither of these can improve our world. Depending on how each method is understood, either it would not improve our world, or our world is unsurpassable with respect to it. I conclude by considering the implications of my argument for the problem of evil more generally conceived.     

FENGSHUI: SCIENCE,RELIGION, SUPERSTITION,OR TRADE?

Fengshui (also called Chinese geomancy) is a pre-modern tradition rooted in Chinese civilization. Chinese civilization is pre-modern and practice-oriented due to the domination of political power in China. In contrast, Western civilization is modernized. It witnessed the development of religion in ancient times, and the growth of science through reason (logic) and experiment in modern times. It is both rational and transcendental. It seems that Fengshui is an intermediate between science and religion. It is not science although its focus is on this world, for it does not seek knowledge and truth. It is not religion although it is mystical, for it does not seek transcendence and good. It is not only superstition (or magic), but also a mystical trade that centers on secular benefits.     

知识划界、追赶焦虑与中国本土心理学的理论建构导向

科学心理学以方法为中心的知识建构策略,内在地要求它与常识心理学划界以谋求自然科学分支的学科地位,其代价是对人类心理之情感与意义维度的隔离。在移植西方心理学体系的过程中,科学心理学的争议也内含于中国心理学的发展轨迹中,同时还附加了学术边陲地区特有的学科追赶焦虑。中国本土心理学理论应突破科学至上的观念束缚,致力于发展具有现实解释力和价值引导力的人文主义导向的心理学理论,以切实解决中国现实社会中的心理问题,并在世界心理学界发出真正的中国声音。