佛教空观的理论发展--从原始佛教"空"观到中观般若学空观

原始佛教"空"观作为一种认识论,建立在缘起论基础之上,服务于解脱论.部派佛教思想开始出现由"空"向"有"的转变,呈现出实体化趋势.中观学派继承和发展了缘起理论,提出色空不二的思想,将佛教空观发展到新的高度.     

Technology from the Standpoint of Sunyata

Keiji Nishitani's critique of technology as a dehumanizing force is objected to by showing that it is possible to establish a relationship with technology characterized by the standpoint of sunyata. In order to support my claim, I offer an interpretation of sunyata as a lived experience in which knowing and being are unified. One method used to experience the identity of knowing and being is the method of negatio negationis. I argue that technology embodies this method, and that thus has a built-in process that allows users of technology to achieve a samadhi experience in the use of tools and machines. Hubert Dreyfus’ theory of embodiment is offered in support of this claim. If it is possible to establish an intimate relation with certain technologies, then the nature of technology cannot be reduced to its most obvious dehumanizing and destructive effects.     

Kant's Pragmatism

This article offers a definition of the term ‘pragmatic’, as it is used in Kant's Critique of Pure Reason. The definition offered does not make any reference to the affinities between Kant's pragmatism and the philosophies of the American or other pragmatists but draws its definiens entirely from the Kantian conceptual framework. It states that the term ‘pragmatic’ denotes imperatives, laws and beliefs of a specific type: an imperative is pragmatic if and only if it is concerned with the choice of means to individual or universal happiness; a law is pragmatic if and only if our willingness to presuppose it results from our obedience to a pragmatic imperative; and a belief is pragmatic if and only if it relates to the objective validity of pragmatic laws. This article also discusses two rival definitions of the term ‘pragmatic’ (as used by Kant) that have been brought forward by Sidney Axinn and Nicholas Rescher.     

Kant's Musical Antiformalism

According to the orthodox view of Kant's philosophy of music, Kant is the founder of musical formalism, the view that music is pure, contentless form, and appreciated as such. On this orthodox view, Kant is an innovator in philosophy of music, though his views are confused and sometimes contradictory. Sometimes, we are told, Kant indicates that music is a fine art and sometimes that it is merely an agreeable art. None of the orthodox position is correct. Kant's views on music are familiar, even a little old fashioned for their time. His views are consistent. He believes that some music is fine art and that the fine arts are imitative arts. Imitative arts have content, and Kant believes that at least some music has content. Our views on Kant's philosophy of music ought to be thoroughly revised.     

康德哲学与企业文化

本文分析了中国当前企业文化的三种类型即官商、儒商和佛商,指出佛商流行于华南一带,是目前最有生机活力的一种企业文化,但这种生机活力是由于解构一切规范带来的,具有投机性,不具有积极建设性,对市场经济规律没有自觉意识,尤其对于赚钱的目的性不明确,背后受本能欲望的支配;康德哲学和西方基督教文化在这方面的启示是能够提供一种终极关怀,实践理性的道德自律为人的生存指明了一种理想目标。因此,当代企业文化的发展前景依赖于个人自由意志的确立和建立理性的规范,赚钱的目的应归结到完成自由人格。     

康德的德性理论

康德的德性论聚焦于人的道德而非一般的理性存在的道德,在理性与经验情感、规范与性情、神性与人性等方面有着系统的论述,对于理解康德伦理学的完整面貌、澄清多年来的一些误解,有着重要的意义.     

试析康德伦理思想的起点及其现代价值

自由、主体、实践理性、善良意志、意志自律以至"绝对命令",在康德那里是相通的概念.正是独立于客体的主体概念奠定了道德的基础.在康德纯粹理性所划分的学科体系中,道德形而上学是作为伦理学的纯粹部分而存在的,它关注的是人的终极目的,涉及的是人的全部使命,体现的是人的高贵和尊严.所以它是优越于人类理性的任何其他追求的,而其他学科都是要为这个最高目的服务的.这是整个康德伦理思想的起点.康德伦理思想注意到了人生、人的理性的双层追求,力图将它们统一于整个先验哲学之中.     

康德的正义与康德主义的正义

作者认为当代康德主义的正义理论旨在改进康德正义理论,克服其在康德正义理论中看到的问题。然而,康德主义者对康德的批评恰恰是康德主义正义理论所遭受的批评。本文考察这些批评是否同等地适用于康德主义理论和康德的理论,并指出两种理论所依赖前提之不同。同时,本文将论证康德主义理论使用了大量的理想化预设,这意味着它们无法被充分证成,当代康德主义者改进康德正义理论的努力是不成功的,而回到康德却能够提供一条出路。