从仁智到仁义:孔孟思想的重要转承

仁智统一是孔子的成人之道,仁且智既蕴含结合二者,又蕴含分离二者且偏重前者的倾向;在孟子前后,存在着对智的广泛批评;仁智分离且偏重前者最终促成由孔子仁智向孟子仁义的转承,这一转承对中国文化产生了深远影响.     

孟子车非孟子考:思孟关系考实

根据本文的新考,子思年九十二,生活在公元前504-403年之间,但这仍不能与孟子时代相接,而多种典籍中有关孟子受业于子思的说法乃至有关子思、孟轲相见的记载又难以置疑。实际情况是:孟子虽然深受子思及其门人的影响,并与之构成思孟学派,但他既非受业于子思,亦非受业于子思门人。《子思子》、《孔丛子》等书所载的那位姓孟、名轲、字子车的儒者,并不是孟子,而是一位与孟子同姓名的子思弟子。有关孟子受业于子思的说法皆由此衍生,有关孟子受业于子思门人的说法都是由思孟时不相值的事实和《史记》衍文的影响所导致的误解。     

The rise and fall of moral algebra: Francis Hutcheson and the mathematization of psychology

Until recently historians of psychology have typically argued that mathematical analysis in psychology originated with Herbart in nineteenth-century Germany. Among those who are now recognized to have pedated Herbart is Francis Hutcheson. In 1725, Hutcheson published a mathematical statement of his theory of the psychological basis of moral behavior and judgment. Hutcheson's attempt to present a theory of social behavior in mathematical terms is described and an analysis is presented of the background which led Hutcheson to adopt such a mathematical format. The work of several imitators of this aspect of Hutcheson's opus is considered and the role of his critic, Thomas Reid, in halting such mathematizing efforts for several decades in Britain is noted.     

仁学与人类文明

仁是儒学的核心。仁的基本精神或要义可以概括为七点 :仁的第一义是“生” ,第二义是“爱或博爱” ,第三义是“理” ,第四义是“全” ,第五义是“公” ,第六义是“一” ,第七义是“通”。生是万物存在的根据和始点 ,爱是生命的守护神并赖以同一的基础。只有公和仁爱 ,万物才能同一 ,万物同一了 ,无隔相通了 ,天下才会和谐而美满。这些既可视作仁学的内在逻辑 ,也是仁学具有普遍意义的超越之处。     

Hutcheson,Perception, and the Sceptic's Challenge

Cambridge Texts in the History of Philosophy: Series Editors, Karl Ameriks and Desmond M. Clarke. René Descartes, Meditations on First Philosophy with Selections from the Objections and Replies. Translated and edited by John Cottingham. Cambridge, Cambridge University Press, 1996. Pp. xlvi + 120. £25., £7.95 pb. ISBN 0–521–55252–4 (hb.). ISBN 0–521–55818–2 (pb.).

Ralph Cudworth, A Treatise Concerning Eternal and Immutable Morality with A Treatise of Freewill. Edited by Sarah Hutton. Cambridge, Cambridge University Press, 1996. Pp. xxxvi + 218. £37.50 hb., £13.95 pb., ISBN 0–521–47362–4 (hb.). ISBN 0–521–47918–5 (pb.).

Anne Conway: The Principles of the Most Ancient and Modern Philosophy. Translated and edited by Allison P. Coudert and Taylor Corse. Cambridge, Cambridge University Press, 1996. Pp. xxxix + 73. £35.00 hb., £12.95 pb. ISBN 0–521–47335–7 (hb.). ISBN 0–521–47904–5 (pb.).

Julien Offray de La Mettrie: Machine Man and Other Writings. Translated and edited by Ann Thomson. Cambridge, Cambridge University Press, 1996. Pp. xxx + 179. £35.00 (hb.), £12.95. ISBN 0–521–47258‐X (hb.). ISBN 0–521–47849–9 (pb.).     

张载佚书《孟子说》辑考

一、前言 自20世纪80年代初以来,陆续有学者从史籍中辑出张载佚文和佚诗①,然对张载佚书的辑录则迄今未见.     

整体主义生机论:理解哈奇森道德哲学的一个视角

本文主要的思路是围绕苏格兰启蒙运动中执道德哲学思想家之牛耳一位人物弗兰西斯·哈奇森为中心,揭示其情感主义道德哲学中整体主义生机论的历史渊源.本文认为他继承了古典亚里士多德主义尤其是随后的斯多亚主义中整体主义内核,文章试图在斯多亚与苏格兰启蒙运动中主要人物的关系中集中凸显哈奇森对斯多亚的继承性,而这种继承性又体现在他对马可·奥勒留<沉思录>一书的翻译和注释.然后,通过几个核心概念的钩沉和梳理,文章清楚地揭示出斯多亚与启蒙运动,尤其是与哈奇森本人的承接关系.实际上,这样的整体主义生机论的视角在我们中国思想史中也是不陌生的.     

The nature and grounds of Xunzi's disagreement with Mencius

This, paper argues that the debate between Mencius and Xunzi, as to whether human nature is intrinsically good or evil, represents not so much a disagreement as to the empirical facts of human nature as a disagreement over the nature of morality. Specifically, it argues that Mencius holds a virtue‐theoretic conception of morality while Xunzi subscribes to a rule‐based conception of morality. These differences in their conceptions of morality lead the two philosophers to radically different evaluations of human nature although they are in substantial agreement as to the empirical facts of human nature.     

儒家义利观的现实启迪

一以孔子为代表的儒家关于义利问题多有论述且影响深远。孔子说 :“礼以行义 ,义以生利 ,利以平民 ,政之大节也。” (《左传·成公二年》)因此 ,孔子主张见到利的时候 ,首先要想一想是否合乎义 ,要做到“见利思义” ,如果符合义 ,那就可以获取 ,“义然后取” (《论语·宪问》)。如果不合义 ,即使能使人富贵的大利 ,也不应要 ,“不义而富且贵 ,于我如浮云” (《论语·述而》)。“君子喻于义 ,小人喻于利。” (《论语·里仁》)当然 ,人不能不要利 ,但手段要合于义。他说 :“富与贵 ,是人之所欲也 ;不以其道得之 ,不处也。贫与贱 ,是人之所恶也…     

"仁"的多元伦理阐释

在"仁学"的创立发展过程中,形成了几种比较系统的理论倾向,主要包括:心理主义的解释倾向;形而上学方向、人与人的伦理关系阐释.这些阐释方向基本上规定了对"仁"进行现代理论构建和实践阐释的空间.     

Simulating Benevolence: Obstructing Systemic Problem Solving

Traditional methods of evaluating and solving world problems are insufficient to deal with today's issues, which are complex and interconnected, and therefore cannot be understood, or solved, in isolation. The author's study aimed to better understand behaviors that impact systemic problems in the capacity-building community. The resultant theory of simulating benevolence conceptualizes a collection of behaviors where change agents undertake activities that are not in the best interest of community members. Instead, activities satisfy the need for activity, involvement, and excitement. This theory has real-world implications in the pursuit of systemic social change. In any social context, a change agent cannot merely go through the motions of change, seemingly behaving active and engaged, at the expense of those that he or she claims to help.     

Organic Virtue: Reading Mencius with Rousseau

Both Rousseau and Mencius espouse a process-oriented morality that is attuned to nature. Rousseau maintains that human beings exit the realm of nature as soon as the process of civilization begins, necessitating the need for morality. Because he views the ‘natural’ human being as the pre-social and independent protohuman, the attempt to recapture the lost harmony of the state of nature will always fall short and the process of becoming moral is an endless task. Mencius, however, views nature as a dynamic process suggesting that morality demands a conscious participation in and extension of nature's rhythms. Artifice and nature are not as sharply demarcated as in the thought of Rousseau because morality is the particularly human way of integrating into the cosmos, by extending and channelling the flow of qi.     

孟子与马斯洛思想中理想人格的比较

中国儒家主要代表之一的孟子,和西方人本主义心理学创始人之一的马斯洛,这两位身处不同时空的学者在各自的思想中塑造的理想人格却具备了许多共通之处。该文从理想人格的提出、形成基础、特征以及实现途径几个方面进行了比较,从而为现代社会理想人格的塑造提供有益启示。     

"井有仁"释--"仁"之逻辑分析

孔子论仁采取了多重视角,使仁之思想显示出丰富而深广的内涵.本文分别从"仁之所属"、"仁之意义"、"仁之困惑"、"仁之崇高"的角度论述了仁的初始、仁的范围、仁本身所包含的矛盾和仁的本质.