儒家和谐思想义理发微

从内涵方面说,儒家和谐观注重不同因素之间良性的交互感通,相互配合,相互作用,从而使事物整体健康的发展变化;从价值基础说,儒家和谐思想立足于生命的体认与感通,认为人要通过对自我生命本质的体认,感通了悟天地万物、社会人生的生命本质,使个体生命积极的融入到群体生命、宇宙生命之中,展开的基本思路是由己及人,由内到外,从修养自身和谐做起,再推衍到人与人的和谐、社会的和谐、天地的和谐;从现代价值来说,源远流长的儒家和谐思想对当今世界有重大的启示作用。     

东汉儒家忠君观念的强化

西汉崇儒,但未重视忠君问题。东汉强化忠君观念,在理论方面主要是扩充了天人感应学说,用谶纬符瑞来论证刘姓王朝的合法性,深化君尊臣卑的观点来论证忠君的必然性;其次,在史学中构筑刘姓正统的意识形态,树立扬忠抑逆的历史观。在实践方面,更重视儒学的教育;选官时注重对气节的要求,完善了孝廉取士制度。东汉儒家忠君观念的强化,既表现为汉末时对其政权的支撑作用,同时,在清议的第二次变化中,出现了以反君的方式表达忠君实质的矛盾现象,标志着东汉儒家忠君观念达到了高潮。     

先秦儒家的社会契约意识

历史上的中国不是一个传统的契约社会,也缺乏现代意义上的民主,但契约意识在古代中国早已存在。先秦时期,统治者和民众、个体与社会共同体之间通过"礼"与"信"的长期影响,形成了某种以公正为原则的契约关系,从而对统治者的行政和民众的义务作出了相应的规定。它有两个特点:首先,这种规定是不成文的,并不具有任何法律效力;其次,这种规定是约定俗成的,代表着个体和社会的共同价值取向,往往具有舆论和道德层面的力量。在《论语》和《孟子》等儒家经典中,这种道德层面的契约关系并不鲜见,深刻反映着中国早期的政治理想和治国理念。     

儒家的和谐哲学及其在当代中国的运用

儒家的和谐哲学,强调和谐是天底下最宝贵的价值;主张和谐是不同事物的共生共存状态;指出任何事物的矛盾,经过冲突与斗争,最终必定以“和谐”的方式解决;坚持和谐能够促成组织的凝聚,从而增大整体的力量。和谐哲学作为中国人的思维方式,成为整个中华民族的“集体潜意识”。在改革开放的当代中国,这种“集体潜意识”被释放出来,运用到经济、政治和社会各个领域,在诸如“社会主义市场经济”、“一个国家、两种制度”、“社会主义和谐社会”、“科学发展观”等战略构思中得到充分的体现。     

儒家和谐伦理思想的文明样式析论

每一种伦理思想和道德体系都有其独特的文明样式.今人可以从内在结构与核心价值观、生成之根与建构机理、本土价值与“世界历史意义”等方面分析和把握儒家和谐伦理思想的文明样式.这份精神遗产中的优良品质,对于建设社会主义和谐社会和促进国际社会和谐具有重要的现实意义.     

现代新儒家的道统意识与文化自觉

现代新儒家在西方文化的冲击下,凸显和张大了传统的道统意识,并且在新的历史条件下赋予了鲜明的时代内容,表现为民族精神的认同意识、儒家思想的正统意识和全球语境的弘道意识,转化为对传承民族文化传统的强烈情怀和自觉担当。     

论儒家伦理在构建和谐世界中的作用

在构建和谐世界的过程中,儒家伦理应发挥重要的作用.儒家伦理中所蕴涵的群体主义、和平主义、仁爱主义等人类共生主义的道德理想,是人类谋求共同生存与发展、和谐与进取、完善和提高的核心价值理念,是中国文化对世界文明和文化的突出贡献.     

儒家生态学基本观念的现代阐释:从“人与自然”的关系看

作为哲学人类学意义上的儒家生态学,其论述“人与自然之关系”的思想由以下五个基本观念组成：１．“天人合一”的本体论,它指出人与自然关系的“固然之理”;２．“赞天地之化育”的价值论,它谈的是如何将“天人合一”的“固然之理”转化为现实生活中的“实然”;３．“德性之知”的认识论,它强调要从“生存意义”方面对人与自然的关系作通观地了解;４．“民胞物与”的义务论,它认为人类要以平等之心去看待自然万物,这是人的义务和“特权”;５．“执两用中”的方法论,它提出人类在与自然打交道时,既要考虑人类的利益与价值,也要顾及到自然的利益与价值,要在二者之间达成一种平衡,其最终目标是实现“太和”。     

圣经和环保意识北大核心

我们知道,当今世界面临着许多问题,在刚刚过去的几年当中,世界很不平静。事实再一次告诉我们,人类的各种活动或多或少,直接或间接地正在改变着地球上各种生物的生存条件,从而导致了当今人类又面临着许许多多问题。诸如地球变暖引起海平面的上升,气候规律的失调,以及农业发展方面的不平衡,森林、草场、牧场的资源恶化和失去,土地沙化的加剧。     

制度化与儒家的悖论──科举制度和儒家的制度化

本文从儒家制度化的角度,将科举制度和学校制度作为儒家制度化的重要制度设置。探讨科举制度一方面确立了以儒家的价值标准作为社会上升流动的标准,同时由于儒家与权力的结盟,从而使学校制度成为科举的附属,导致了儒家思想的教条化。     

Environmental Consciousness,Sustainability, and the Character of Philosophy of Education

This paper argues that education itself, properly understood, is intimately concerned with an individual’s being in the world, and therefore is ineluctably environmental. This is guaranteed by the ecstatic nature of consciousness. Furthermore, it is argued that a central dimension of this environment with which ecstatic human consciousness is engaged, is that of nature understood as the ‘self-arising’. Nature, so conceived, is essentially other and is epistemologically mysterious, possessing its own normativity, agency, and intrinsic value. As such, engagement with nature presents opportunities for consciousness quintessentially to go beyond itself, to be inspired and refreshed, and to receive non-anthropogenic standards in the form of intimations of what is fitting and what is not. It will be argued that these are fundamental to the orientation of human being, providing primordial intimations of the nature of reality and truth. Given their centrality to the idea of a person’s becoming educated, the elucidation of these and the issues to which they give rise must be central to the philosophy of education and in this sense it becomes deeply ecological.     

The Evolution of Consciousness and the Theology of Nature

Theology and philosophy have traditionally assumed a radical split between human beings and the rest of creation. Philosophically, the split is usually justified in terms of a locus humanus , some one cognitive trait that human beings possess and nonhuman animals do not. Theologically, this trait is usually identified as that which makes us in the image of God. Research in animal cognition, however, suggests that we are not unique in as many respects as we think we are. This suggests that we rethink the idea of the image of God. In light of this, I propose that we think of nature itself as being in the image of God, with humankind as part of the broader natural and theological process.     

自然美学与环境美学:生发语境和哲学贡献

从审美角度观照自然和环境,早在古希腊时代就已经开始,但是从笛卡尔以来的现代哲学、现代科学和环境思想当中却缺失了这一维度.当代的"自然关学"与"环境美学"的出现,就是要超出以艺术为研究中心的"分析美学"传统,而去寻求审美观念曾经退场的新的生长空间.如从这两种关学对哲学的贡献来看,则具体包括如下四个方面:1.对"康德美学原则"的当代辩驳;2.对"环境伦理学"的本体论推动;3.对于"自然-文化"之辩的哲学反思;4.对中国古典"生态智慧"的阐发.     

《希伯来圣经》中的神人约——仪式、性质及团体意识

《希伯来圣经》中神人约的订立需要举行特定的仪式。尽管立约由神一方提出,神人约的完成却需要双方的努力。神人约具有双向性,它反映了神人双方的相互需要。神人约中蕴涵着深厚的团体意识,它使以色列成为一个非常有凝聚力的民族整体。     

我为自然秩序的和谐醇美陶醉

朋友:我不是搞天文的,我只是一个业余天文爱好者,然而,我还是想当一回“二道贩子“,外行人说内行话,给您讲一个天文故事.……     

Mental Health Clinicians' Beliefs About the Biological, Psychological, and Environmental Bases of Mental Disorders

The current experiments examine mental health clinicians' beliefs about biological, psychological, and environmental bases of the DSM-IV-TR mental disorders and the consequences of those causal beliefs for judging treatment effectiveness. Study 1 found a large negative correlation between clinicians' beliefs about biological bases and environmental/psychological bases, suggesting that clinicians conceptualize mental disorders along a single continuum spanning from highly biological disorders (e.g., autistic disorder) to highly nonbiological disorders (e.g., adjustment disorders). Study 2 replicated this finding by having clinicians list what they thought were the specific causes of nine familiar mental disorders and rate their bio–psycho–environmental bases. Study 3 further found that clinicians believe medication to be more effective for biologically based mental disorders and psychotherapy to be more effective for psychosocially based mental disorders. These results demonstrate that even expert mental health clinicians make strong distinctions between psychological and biological phenomena.