“一阳来复(一阳生)”及其在丹道理论中的演进

正消息卦理论"一阳来复"之"复",毫无疑问,指的是《周易》六十四卦中的复卦,复卦上坤下震,也就是《象传》所谓的"雷在地中(震为雷,坤为地)",全卦上五爻都是阴爻,只有初爻是阳爻,这一特殊状态使它成为后儒所创十二消息卦之首卦。1.消息卦起源十二消息卦虽属后人创造,但在《周易》原文中也有迹可循,剥卦《彖传》     

乾卦“六龙季”(续)

(三) “六龙季”的岁首及其历法特点与结构 1.任何一种历法,首先要求必需制定岁首。《周易》的“六龙历”是中国古代一个纯粹的回归年太阳历。它的第一个季节为“潜龙”,其岁首为冬至;这问题在《易传》上曾有明确记载。复卦《象传》,“复,先王以至日闭关,商旅不行,后不省方”。其实“复”字本身即有“一阳来复”之意,张仲景《伤寒论》曾载:“是故冬至之     

《周易》交济观念在中医学中的应用

《周易》是我国古代一部自然哲学典籍,是古代文化光辉灿烂的一颗明珠,它对中医学影响深远,故素有“医易同源”之称。《易》学的六十四卦中,有半数表示“吉”,有半数表示“凶”,吉均是母卦与子卦能相交感者,凶则是不能交感的。如泰卦,母卦乾主天在下,子卦坤主地在上,天为阳,阳气本性升腾,地为阴,阴气下降,这样阳在下主升,而阴在上主降,使阴阳相     

战国楚竹书《周易·字》卦"字"字考

本文通过对上海博物馆藏战国楚竹书《周易·字》卦卦名与爻辞中之“字”字的考释,证明传世本(周易·需)卦卦名与爻辞中之“需”字的原始意义,同《易传·序卦》所言“物稚不可不养也,故受之以需”较为接近,其要义为怀柔养善;马王堆汉墓帛书《六十四卦》之《襦》卦的“襦”字与马王堆汉墓帛书佚文《易之义》的《襦》卦之“嬬”字,均为“需”的通假字,而“需”字的形与义不是卦画之象所为。     

试论十二辟卦

试论十二辟卦王兴业《周易》别卦中,有十二个卦称为辟卦。“辟”即君,十二辟卦以十二个卦分主十二月。京房云：《复》,一阳子,十一月。《临》,二阳丑,十二月。《泰》,三阳寅,正月。《大壮》,四阳卯,二月。《》,五阳辰,三月。《乾》,六阳巳,四月。《》,一阴...     

释《周易》之"童"

《周易》经文的七个“童”字,没有一个能训为童稚、孩童的。除《旅》卦二“童仆”之“童”是名词,应训为奴外,《蒙》卦卦辞及其六五爻辞的三个“童”字、《观》卦初六爻辞的“童”字、《大(?)》卦六四爻辞的“童”字,都是动词,都当解为“去尽”或“脱”、“脱尽”。     

《周易·复卦》初爻的诠释进路

儒道释对<周易·复卦>的特殊关注,集中在用复卦初爻"一阳来复"表征的"天地之心"上.复见天地之心即复人之本心的认知模式,鲜明体现了中国文化内在超越的特质,奠定了中国文化发展的基调.从对复卦不断翻新的诠解中,可以看出儒道释三教由差异到会通的过程.儒道释异中之同在都用复的方法论;但各自所推崇的本体内容却有层次上的差异:儒家是复性;道家是复命;佛家是复其真如本源心,此为同之异.     

《周易·杂卦》释例

《杂卦》之名已经揭示了其相对于《序卦》会含有更复杂的编卦体例。以往诸家承袭解读《序卦》的思路,单一化地理解《杂卦》的编次规律,这是不正确的。《杂卦》的体例,是以卦体、卦义为元素,次第展示“体义皆对”“体对义不对”“体不对义对”三种类型的组合。唯大过、夬二卦例外,这种“为例不纯”的现象同《序卦》的咸、未济一样,皆是为了表示某种框架、大义。大过训颠,为颠倒之始;次姤,为阴长阳消之初;末夬,为阴尽阳复之几。夬决则纯乾,拨乱反正,以示天道之常、乾坤不息之理。变而能济,济而复全,构成了《杂卦》义理的辩证性。过去学界对于《杂卦》卦次规律性的理解多有不确,根本原因在于对文本的关注不够,大多仅据卦次展开论述,而忽略了文本的文字部分。     

清江慎修《河洛精蕴·后天为杂卦之根说》读后

江氏在其《后天为杂卦之根说》云:“谨按:画卦至四画,始有十六互卦之象。此则就三画卦去一画生一画,反复推之而十六卦已定于此,是又为互卦搜寻根源,古今所未发者也”。又引“《启蒙附论》曰:合而观之凡阳卦相变者,《震》变《坎》、《艮》也,《坎》变《震》、《艮》也,《艮》又变《震》、《坎》也;凡阴卦相变者,《巽》     

王弼“卦主说”新探

“卦主说”是王弼在《明彖》中提出的一条重要解《易》体例。学者或以“卦主说”包含“二体说”,或以一卦有二主,皆是不明“卦主”内涵。“卦主说”的基本原理为从“卦体”中确定“卦主爻”,再由该爻统摄卦义,进而在此时境中理解各爻之义;其确立原则为找一卦之“中爻”或“少爻”,并以前者为主。“二体说”是以上下体之义明卦体,不属于“卦主说”,而是处理特殊情况“卦体不由乎爻”,且各体之义也以一爻为主。虽然王弼注文并未全尽各卦卦主,但很多卦的卦主其实可以根据此原理推断出来。孔颖达为调停讼卦注文中疑似存在的矛盾而提出的“一卦二主”说是错误的,讼卦卦主只有九五。     

"Psychotherapy" versus "treatment"

Presents a comment on "Psychological treatments" by D. H. Barlow. Barlow proposed that we distinguish between the terms "treatment" and "psychotherapy." The author believes that not only is the distinction unnecessary, but that its implications could have negative consequences for the field of clinical psychology. It is the proposed distinguishing feature that treatments are "specifically tailored to the pathological process that is causing the impairment and distress" that is most problematic. Clinical psychology does not need a distinction that further exacerbates the split between researchers and practitioners.     

"Enmeshment" and "Fusion"

The paper examines two related concepts utilized by two different schools of family therapy. Any family seen to be "enmeshed" is also seen as "fused," and vice versa. The difference in the level of focus, on the "system containing the individuals" (structural) or the "individual in the system" (fusion), determines the difference in therapeutic approach of these two schools.     

“对的”与“好的”

什么是“对的”,和对它的证立,是道德哲学中具有争议性的核心问题,也是效用主义和道义论间的主要差异之所在。统合效用主义对于“好的就是对的”这个陈述有一套完整周延的说法。而道义论对这个问题的证立不够周延或没有足够的说服力。     

"本体论"与"伦理学"--形而上学的两个向度

形而上学有两个密切相关的内在向度,就是本体论向度与伦理学向度.在哲学史上,哲学家们之所以在"追求形而上学"的同时,又总是"反形而上学",并非是人们的形上本性出了问题,而是因为人们总是将形而上学视为单纯的"一维性",总是用一个向度来取代或遮蔽另一个向度.而所谓的"后形而上学思想",也并不是消解了形而上学,而是指形而上学从"本体论向度"转向了"伦理学向度".     

"Us" and "Them":

Abstract: In the Aristotelian tradition, politics is a matter of public deliberation over questions of justice and injustice. The Bush administration's response to the terrorist attacks of September 11, 2001, has been uniformly hostile to this notion, and it has instead promoted a jingoistic politics of self‐assertion by an America largely identified with the executive branch of its government. This is doubly disturbing, as the executive branch has sought to free itself from international law, multinational commitments, and domestic judicial regulation, even as it has sought to validate itself by demonizing its enemies. This essay draws out the disturbing echoes here of Carl Schmitt's work of the 1920s, in particular of Schmitt's conception of the sovereign as the ungrounded ground of the law and the political as the site of mortal conflict between friend and enemy. The essay argues that Schmitt's position in the twenties, for all of its evident problems, is superior to that of Bush, Wolfowitz, and Ashcroft in at least two senses: Schmitt condemns the idea of waging war for profit and recognizes that such wars will often be disguised as moral crusades waged against the “inhuman”; and he acknowledges that claiming to fight a war for humanity denies one's enemies their humanity, leaving them open to torture and even extermination.     

PREFERRING "HOUSEWIVES" TO "FEMINISTS"

Four studies are described outlining the favorability of attitudes toward women. In Study 1, participants indicated their attitudes toward women and men and their construal of the term "women". The results revealed that women were evaluated more favorably than men, but that male right-wing authoritarians (RWAs) who construed women as referring primarily to feminists were least favorable in their attitudes. In Study 2, participants indicated their attitudes toward both "housewives" and "feminists". The results revealed that feminists were evaluated less favorably than housewives, and that the most negative attitudes toward feminists were expressed by authoritarian men. Study 3 revealed that high-RWA males held more negative symbolic beliefs concerning feminists (i.e., beliefs that feminists failed to promote participants'values) and that these beliefs accounted for variation in attitudes among high RWAs and much of the RWA-attitude relation. Finally, Study 4 revealed that high RWAs perceived greater value dissimilarity between them-selves and feminists. The implications of the findings for future research are discussed.     

"石狮"、"风水"与"吉祥"

谁都知道,在古老的中国,不管是衙门、宫殿、庙宇的门前,还是豪宅、大户人家的门口,人们都能看到摆着一对石狮。据说,这对石狮子在许多中国人的心目中,它不但是一种气派的象征,而且还是一种被人认为是好的“吉祥物”。如今,旧时的衙门没有了,但遗留下来的宫殿、庙宇的门前,其中有些石狮仍有保存。然而,想像不到的是,这号称“吉祥物”的石狮今天却开始“走”进某些党政机关的大门口,它们(石狮)在那里时时都在保护着这些政府要员“平平安安”、“吉祥如意”。这不仅使我联想起一些极端的报道,有些政府官员为升迁,请算命先生定位,用风水术为政府…     

The "Natural" and the "Formal"

The paper presents an argument against a metaphysical conception of logic according to which logic spells out a specific kind of mathematical structure that is somehow inherently related to our factual reasoning. In contrast, it is argued that it is always an empirical question as to whether a given mathematical structure really does captures a principle of reasoning. (More generally, it is argued that it is not meaningful to replace an empirical investigation of a thing by an investigation of its a priori analyzable structure without paying due attention to the question of whether it really is the structure of the thing in question.) It is proposed to elucidate the situation by distinguishing two essentially different realms with which our reason must deal: the realm of the natural, constituted by the things of our empirical world, and the realm of the formal, constituted by the structures that we use as prisms to view, to make sense of, and to reconstruct the world. It is suggested that this vantage point may throw light on many foundational problems of logic.     

Terrorism Between "Syndrome" and "Tool"

ABSTRACT— Two psychological views of terrorism are described, approaching it as a "syndrome" and as a "tool" respectively. Research thus far found little support for the syndrome view. The heterogeneity of terrorism's users is consistent with the tool view, affording an analysis of terrorism in terms of goal–means psychology.     

从"管制"到"平衡"--政府与公众理想关系模式的构建及其制度化

论文从行政民主的角度探讨政府与公众之间的理想关系模式及其制度化构建过程 ,将我国在改革之前的政府与公众模式概括为管制模式。论文指出 ,在制度变迁的过程中 ,这一模式日益受到挑战。而在新的制度环境下 ,我国政府与公众的关系模式应该是平衡模式。这一模式的制度化措施包括培育自主的市民社会 ,赋予公众以独立的活动空间 ;促进行政公开 ,建立一个开放负责的政府 ;推进行政法建设 ,抑制行政恣意