美洲与欧洲:相异性的镜子

因为这里这个世界叫做新大陆并不是徒然的,而是有充分原因和理由的。它是新大陆,并非因为它是新被发现的,而是因为它对它的人来说,而且可以说对所有的人来说是最美好的黄金时代。     

“系花”堕落:与爱情无关

2000年7月15日中午,南京某大学一老师经过一幢教学楼前时,一股刺鼻的恶臭从二楼的一问教室里扑面而来。此时正值暑假,教学楼里空无一人,他推开门时,只见已被该校开除的女生刘江梅正悬吊在教室的中央。     

苍蝇的“堕落”

正在人们眼里,苍蝇是最令人讨厌的害虫之一,它们渴饮痰、饥食粪,整日趋臭若鹜,嗡嗡嘤嘤地在人类丢弃的臭鱼烂虾上、粪便坑和污水池中、垃圾堆里钻营、翻滚、栖食;它们浑身携带病毒、细菌,是传播数十种疾病、令人作呕的大"瘟神"。然而,在一些茂密的原始森林里,人们却发现了一些另类的苍蝇,它们以植物汁液和花粉为食,从不追腥逐臭,不带     

生态文明的历史定位 ——论生态文明是人类真文明

目前,学界普遍将生态文明视为继渔猎文明、农业文明和工业文明之后的一种新的文明形态,实际上这种观点未能全面把握生态文明的本质及其在整个人类文明历程中的历史定位。对文明的理论和现实分析表明,文明本身蕴含着生态本性,潜在地是生态文明,而生态文明则是文明之本质的真实显现,是文明本身所追求终极目的的彻底达成。因此,在整个人类文明的历程中生态文明并不仅仅是一种新文明,还是一种真文明;渔猎文明、农业文明和工业文明由于不完全合乎文明的本质规定性,因而并不是一种真文明,而是一种前文明。     

从“社会主义市场化”到“社会主义道德化”:中国的二次转型

从1978年到20世纪末,中国的发展主要表现为“社会主义市场化”运动,这一运动直接导致了从计划体系向市场体系的转型.随着市场化改革的不断推进,基于市场化逻辑而产生的诸多社会问题,也对中国的国家治理提出了严峻的挑战,21世纪中国的发展更多的是表现为从社会主义市场化向社会主义道德化的转型,中国两次转型的重要动力来自中国共产党的创新力与修复力.对于未来中国来说,她面临着社会主义市场化、社会主义道德化和社会主义民主化三重面向的压力,这三重面向之间的关系是极为复杂的,如何协调三者之间的冲突决定着中国的未来走向.     

斯宾诺莎的“自然”之惊奇——一个“生活意义”问题的评论

借近30年来启蒙运动之研究所引入的温和启蒙和激进启蒙之区分,作者重新考察了17世纪后半叶发源于荷兰的、并往往被看成是"激进"的斯宾诺莎哲学给古典思想带来的智力危机以及给欧洲现代史带来的革新。借斯宾诺莎的核心概念"自然"以及"自然之惊奇",作者细致检查了斯宾诺莎一元论是如何挑战了当时的哲学和宗教思想,为什么上帝与自然之一体化打乱了当时的日常生活观念,尽管这一挑战也并非没有留下一些理论难题。     

当代新兴人类增强技术的“激进主义”与“保守主义”:理论主张及论争启示

以物理增强、认知增强、道德增强、情感增强为主的当代新兴人类增强技术(H ET)对人的深度“干预”使“人”陷入“深度技术化”状态从而引发了激烈论争,形成了“激进主义”与“保守主义”两大对立阵营。双方论争焦点主要集中在:关于什么是“人”的形而上学问题;认知进化与退化、道德工具化与趋同化、情感真实性与同质化等人的社会属性问题;自主性与自主权、公平与公正、健康与安全等增强技术使用问题。双方论争角度呈现出多样性特征,且各自在自身的理论框架下具有一定程度的合理性。论争双方的对立,有的是利益分歧,有的是价值或文化冲突,达成共识的可能性较低,理想的状态应该是两者之间如何取得均衡,保持“必要的张力”,共同推动新兴人类增强技术的健康良性发展。     

不利职场的“四面镜子”

放大镜 放大镜可以将眼前的一切放大，透过它，我们只能见到别人的伟岸和高大，感到自己的渺小与不足。     

《圣经》创世神话的文化折射

西方文明是在吸收希腊文明与希伯来文明基础上发展起来的.以"新约"为正典的基督教继承了犹太教的经典"希伯来圣经",并称之为"旧约".     

王夫之“文明史观”探论

十七世纪的中国哲学家王夫之已经有了初步的现代文明史观。他的史学著作中出现的“文明”概念,已经具备了现代文明学的基本要素,即具有文化发展的进步意义、制度文明等内容,而且特别阐发了人类生存的自然环境与人类文明类型之间的密切关系。在王夫之的文明史观中,制度文明的观念十分清晰。他高度肯定中国传统社会郡县制自身所具有的文明意义,以及郡县制对于维护人类文明生活方式的积极意义。而郡县制的文明特质在于三大要素,即父子之亲、君臣之义、华夷之别。由于王夫之身处明清易代的特殊历史时期,他特别重视文野之分意义上的“华夷之别”,体现了王夫之文明史观鲜明的时代性特征。     

"This Still Remarkable Book": Franz Joseph Molitor's Judaeo-Christian Synthesis

This essay explores a variety of elements of Russian literature and culture that permeate all of the ideational and formal aspects of Gnessin's Sideways. Subject matter, narrative techniques, imagery and intertextual references, as well as the linguistic make‐up, all reverberate with significant influences of Russian literature that are contemporaneous with the Hebrew era of Revival. This essay is an analysis of the diverse Russian literary scene and an examination of the blending of the broader European literary and intellectual trends with Russian‐Jewish sensibilities. The essay inquires into the precarious mentality of the acculturated Russian Jewry at the turn of the century and examines the small‐town Russian‐Jewish intelligentsia, embodied in the character of Nachum Hagzar. Understanding of the methods of Gnessin's incorporation of Russian linguistic and literary models, as well as of his desire to make modem Hebrew literature comparable to contemporary European “high” culture, allows a new reading of Sideways. When viewed in the context of Russian literature, Nachum Hagzar acquires a new richness and vitality. He is a person with a complex inner world who possesses an intricate combination of qualities informed not only by his socio‐historical circumstances, but also by the tension between the Russian and Jewish components of his psychological identity. Gnessin problematizes and negotiates this tension, highlighting the protagonist's existential dilemma and making Hagzar an archetype for the whole generation of provincial Jewish intellectuals.     

Simone de Beauvoir and the Graying of American Feminism

Simone de Beauvoir's study on age and aging can be read as an example of feminist scholarship presenting the contradictions and the ambivalence inherent in any topic dealing with women and society. Beauvoir's work both applauded and criticized by feminist scholars offers an important document for addressing the double discrimination based on gender and age, and has been influential in defining a feminist approach to the discussion of gender and age. With the graying of American feminists in the 1990s, age became a concern and Beauvoir's contribution to the area of age studies received recognition as an early contribution to the humanist exploration of the topic of aging. This article surveys interpretations of Beauvoir's work on aging by literary critics, feminist historians, and a gerontologist.     

Joseph Margolis on Pragmatism

This paper begins with a memoir of the author’s interactions with Joseph Margolis that delineates both Margolis’s importance as a teacher and their disagreements on aspects of American philosophy. It then turns to Margolis’s discussions of pragmatism as a philosophical movement, with an emphasis on his understanding of John Dewey. The paper considers, third, Margolis’s account of the decline and rebirth of pragmatism, the latter process attributed largely to the work of Richard Rorty. The paper concludes with an examination of what it sees as Margolis’s most valuable work: his explorations of the nature of the self and of human society.     

Sacrifice and At-one-ment: Joseph de Maistre and Cudworth's Types and Shadows Admired

This article pursues the perhaps surprising interest of the Savoyard polemicist and counter-revolutionary philosopher Joseph de Maistre for the early work of the Cambridge Platonist Ralph Cudworth. I argue that their shared Platonism and fascination for the imagery of the Temple of the Hebrews helps explain this unlikely alliance. I refer to the innovative work of Margaret Barker on Temple imagery in Christian theology to elucidate the biblical dimension of the theory of correspondences employed by both men.