文化传承视野中朱熹忠德思想的当代价值

朱熹为儒家忠德思想做出了重要贡献,即他在保持忠德原有内涵的同时,将忠德的内涵扩大为"正人"和"正己"两个方面,并将忠德的范畴拓展为具有广泛的、普遍意义的个体之忠、家庭之忠、社会之忠、职业之忠和爱国之忠。其当代价值主要有:有利于提高个体道德修养和道德智慧;有利于促进家庭的和谐与稳定;有利于人际关系的改善;有利于职业道德的提升与市场经济的发展;有利于提升爱国主义精神。朱熹的忠德思想对我国现代文化和道德建设具有重要的借鉴价值和启示意义,我们应当在文化传承中批判地继承和发展。     

孔子忠恕思想的内涵

忠恕是孔子思想的核心内容之一,但对其内涵的界定有所分歧。本文从训诂文献出发,认为"忠"恕"是在"克己"上统一起来的实现"仁"的心理换位原则。对于"忠"恕"的关系,本文认为"忠"恕"并非是积极和消极的并列关系,也并非是"因忠而恕"的因果关系,相反,"恕"在外延上涵盖"忠",应该是"忠"的心理前提。     

逊清遗老的“忠”思想

清帝逊位后,康有为、周馥、劳乃宣三位遗老继承儒家传统"忠"的思想,继续保持对清帝的忠诚。在他们看来,"忠君"与"爱国"、"变革"相统一,共同组成完整的精神世界。今天来回顾他们的"忠"思想,仍有一定时代价值。     

孔子的“一贯之道”与心身秩序建构

本文论述孔子的"一贯之道",具体展开了二重维度:一是孔子对尧舜三代以来历史文明核心价值理念之传承的一贯性,二是孔子在其思想的完整结构之中对这一价值理念之贯彻的一贯性。此二重维度上的"一贯之道",作者认为实即是《论语》的"允执其中"。"中"即"皇极",即天道,即性,即"仁",是为"中体"。"忠"以"正心"为义,"恕"以"如心"为义。"忠"借内省过程使本在之"中体"得以自觉建立,是为内在精神活动意义上的"允执其中";"恕"借经验活动使"中体"得以展布流行,是为外向行为实践意义上的"允执其中"。以"仁"为中体,以"忠"、"恕"为中体得以内在建立与实践展开的二重维度,孔子不仅继承了三代以来的"一贯之道",而且切实地重建了个体的心身秩序。"仁"的哲学,即是"中"的哲学。     

中国传统“忠”德释义及其现代意义

"忠"德是中华传统美德和传统职业道德的重要内容。在漫长的历史长河中与时俱进,不断发展,从忠于民众发展成为规范所有社会成员关系的道德规范,并以"忠于职守"为出发点和落脚点。文章对"忠"德内涵的发展历程进行了归纳和疏理,并与现实相结合,提出近现代以来,特别是我党建立之后,不仅汲取了"忠"的精华,而且对其进行了有力的发展和理论升华。     

孔子“四教”考论

《论语·述而》:"子以四教:文、行、忠、信。""四教"历来被解释为文献、德行(力行、行为)、忠和信。这种解释,使得"四教"关系不明,尤其难以说明"行"与"忠、信"之间的关系。考证孔子及其前后时代文献可知,应该将"四教"之"文"理解为文德、"行"理解为文德之行即"文行","忠、信"本为文德、文行之重要内容。"四教"之所以强调"忠、信"二德行,是因为它们被认为是修身进德、学礼行礼、君臣之道、为政治民的基础。     

士人传统与立命安身——鲍照与刘宋忠孝观念的离合

一般认为,南朝士人重孝轻忠,而在鲍照的诗文中,却表现出忠孝并重的思想。鲍照出身低微,他把表现忠心作为建功扬名的手段,同时又包含着对士人传统忠贞品格的认同,以及对君主的责任感。鲍照对孝的表达,主要体现在生事孝养、死丧归葬等方面。"孝"与"忠"相比似乎略显单薄,这是因为他把立身扬名、光宗耀祖作为孝道的最高表现形式。总之,鲍照的忠孝思想,与他的功名追求有密切联系,同时也表现出对士人传统道德精神的回归。     

忠的观念与近代中国民族主义

民族主义是与现代性相连,并与现代工业社会的发展有关,是现代性建构过程中的特殊产物.形成于近代的中国民族主义,既非一种历史的简单延续,也非政治意识形态的再现,而是社会公众在既定的历史条件下的一种自发性的情感认同.这一情感认同的对象,便是中国传统的思想文化,或许应该说是"忠"伦理的长期影响,所以中国民族主义从形成始便有其自身的特色.本文正是意图从"忠"伦理原本意义着手,考察"忠"伦理的演变过程,寻找出中国近代产生的民族主义特色的根源所在.     

浅谈道教对忠孝节义的理解

正习近平总书记多次在重要讲话中谈到,中华民族优秀的传统文化是国家发展和民族振兴的"根"与"魂"。传统文化中的忠、孝、节、义不仅是古圣先贤倡导的做人立世准则,更是中华民族优秀传统文化的精气神。"天下至德,莫大乎忠。"(《忠经》)忠者,德之正也。《说文解字·心部》:"忠,敬也。"本义为严肃认真,尽心尽力。《道德经》十六章:"天得一以清;地得一以宁;神得一以灵;谷得一以盈;     

中国古代“忠义”内涵及其演变探析

"忠"、"义"连缀现象至迟出现于东汉前期,内涵丰富,通常具有偏义复词"忠"、对君主"忠"与对乡里亲朋等同等级人"义"、偏指"义"等多种含义。历代正史忠义传之"忠义"的内涵前后不同,大体以《新唐书》为界分为两个阶段:第一阶段是对君主"忠"与对乡里亲朋等同等级人"义"的双重表现,第二阶段是官僚对君主"忠"与平民对君主"义"的共同组合。     

中国传统文化取向管理人员的成败归因风格研究

选用台湾杨国枢先生编制的《传统性量表》和自编《管理成败归因风格问卷》,随机选取542名企业管理人员,调查研究中国传统文化取向管理人员的成败归因风格特征。研究发现：1）“孝亲敬祖”和“宿命自保”文化取向的人,成功外归因的倾向显著地高于成功内归因倾向。2）“男性优越”、“权威守成”、“宿命自保”文化取向的人,失败不可控外归因倾向显著地高于失败内归因倾向。     

“The king of France is bald” reconsidered: a case against Yablo

Stephen Yablo has argued for metaontological antirealism: he believes that the sentences claiming or denying the existence of numbers (or other abstract entities or mereological sums) are inapt for truth valuation, because the reference failure of a numerical singular term (or a singular term for an abstract entity or a mereological sum) would not produce a truth value gap in any sentence containing that term. At the same time, Yablo believes that nothing similar applies to singular terms that aim to refer to an entity whose existence or non-existence is a factual matter, e.g. ‘the king of France’: the failure of the presupposition that there is a unique French king makes some sentences with the term ‘the king of France’, in particular “The king of France is bald”, gappy. In this paper I will show that the sentence “The king of France is bald” must be false, and not gappy, according to Yablo’s own criteria and that, furthermore, the presupposition that the term ‘the king of France’ refers presents a fail-safe mechanism in the same way Yablo thinks abstract presuppositions do—this undermines his argument for metaontological antirealism.     

Nocturne

A king must be willing to first lower himself and live the life of a common man, before rising once more to his full stature. Boromir fails this test (he who should have realized that he was a steward, not a king), but finally redeems himself in death. Strider/Aragorn fully passes his test and, unlike Boromir, does not die but instead triumphs over death, actually raising the Army of the Dead to help him in a great battle. After the Quest is completed—the ring is destroyed—Strider fully becomes Aragorn, reunites Gondor and Arnor, and is crowned king. His is the classic path of the hero, one that can teach all of us many lessons about our own individuation.     

MAIMONIDES ON KINGSHIP The Ethics of Imperial Humility

In his adoption of the Maimonidean guidelines for extreme humility, the king acts as the supreme existential model for imitatio dei. Imperial governance, when filtered through the prism of Maimonidean humility, results in a regime that most closely resembles a divine one. Using those who occupy the very bottom of the social and political hierarchy (slaves and orphans) as models, the king projects his own sense of “lowliness” to the people. The king thereby promotes their sense of autonomy, and inhibits any anthropocentrism that would be fostered if he were to be viewed as an autocrat. His administration of the royal office is limited by the ethical and philosophical dictates of humility, thereby offering a window into the distinction between its common (anivut) and extreme (shefal ruah) manifestations. Maimonides does in fact define the parameters of this extraordinary humility, but he chooses to do so within the context of a distinct and concrete personality—that of the king.     

论“帝乙归妹”与商周联姻无关

本文对“商王帝乙嫁女于周文王”的说法提出质疑,认为《易经》的“帝乙归妹”与《诗经·大明》描写的周文王迎娶“大邦”之女一事无关,不宜将两者联系起来理解并据以说明其他历史问题。     

中国西南少数民族的竹王神话与竹崇拜

中国西南少数民族世代相传的竹王神话,多维度反映出西南各族群的宗教观念。本文详细考察竹王神话的流播及其影响,分析西南少数民族宗教仪式所体现的竹崇拜。认为具有原始思维特色的西南少数民族竹王神话,蕴涵着西南少数民族自然崇拜、图腾崇拜、祖先崇拜的文化要素。竹王神话和竹崇拜长期影响着西南各族群的社会生活,其神话思维模式反映出各族先民的宗教情结和自然生态意识。     

Sovereign Debt

This essay examines the concept of sovereign debt in both political‐economic and theological registers. Elaborating the dynamics of monetary economy, I demonstrate how postures of indebtedness characterize the relationship between sovereign power and the governed. While taxation signals the debt of obedience and fealty owed to sovereignty, the monetary circuit reveals that sovereign power exists in a state of indebtedness to the governed. The morally valenced proximity between debt and guilt helps to perpetuate such relations. Tracing these resonances and resemblances in the theological realm, I consider the centrality of debt as a structuring principle in key soteriological traditions within Christian thought. Not only does God appear to uphold debt logic, but God, I claim, becomes identified with debt and marked as a debtor. The divine sovereign as debtor and as enforcing debt provides cues for earthly sovereigns and legitimates cultures of debt. In light of the theopolitical legacy in the West, the mutual influence between theology and the political realm, refiguring this set of influential theological concepts may prove helpful in decentering debt as a governing principle in modern life.     

Behavior Analysts' Use of and Beliefs in Treatments for People with Autism: A 5‐Year Follow‐up

As autism prevalence rises, parents of children with autism rely upon professionals to recommend the most effective treatment for their children. Historically, these professionals have chosen a range of treatments from empirically supported to nonempirically supported treatments. This study replicated and extended that work by surveying Board Certified Behavior Analysts to determine what treatments they promoted and used. Results showed that although most respondents used evidence‐based, behavioral procedures, many did not. Influential stimuli most likely to contribute to behavior analysts' choices of treatments were beliefs in effectiveness, ease of implementation, and persuasion by others. Self‐reported reinforcers for treatment use included perceived observed success, praise from others, and financial gain. Behavior analysts continue to use a variety of nonscientifically supported treatments, including those that have been deemed ineffective and harmful to people with autism. Future training of Board Certified Behavior Analysts must stress adherence to the ethical code for certified behavior analysts, adherence to data‐based decision‐making, and strict fealty to the scientific process in which all behavior analysts have been trained. Copyright © 2016 John Wiley & Sons, Ltd.     

Devotion of a Jain minister: Discovering the complex identities of Vastupāla (13th century)

ABSTRACT

This article explores the multidimensional poetics of devotion in medieval accounts of the Jain minister Vastupāla, who emerges as a paradoxical figure and defies the other characters’ expectations. It argues that the portrayal of Vastupāla as a model devotee of the Jina is contingent upon his affinity to a K?atriya king and god incarnate, as in Jain ritual culture celestial kings and queens embody the paragon of devotion. This depiction of Vastupāla, a bureaucrat (niyogin) and merchant (va?ik), ultimately re-inscribes the standard cultural paradigm in which heroism and divine status are solely the purview of a K?atriya king.     

试论孟子与士人精神

作为中国“轴心时代”的重要思想家,孟子希望以道德化政治,实现天下有道。他提出士人修养的“浩然之气”,在士人与君主的关系上主张“道高于君”,而对于广大普通民众则倡导“使先知觉后知,使先觉觉后觉”。在此基础上,孟子推出了四种士人典范。而在孟子这些思想中,一以贯之的乃是对德性的张扬,在“尊德性”与“道问学”之间,他明显偏重于前者,这是孟子关于士人精神的特色所在。在孟子的精神世界里,我们可以看到的更多的是一种道德信仰和勇气。正是从这个意义上讲,孟子是一位信仰道德的“宗教家”,而不是一位代表智性的“学问家”。