超验自然主义

科学自然主义代表着现代性对人与自然之关系的理解。它正确地否决了人格化神灵的存在,却错误地否定了超越于人类之上的力量的存在,因而神化了人自身。我们必须由科学自然主义走向超验自然主义。超验自然主义的要点是:自然是万物之源,是万物之根,是存在之大全,不同于自然物;自然是超验的,永远不可能成为自然科学的研究对象;自然是运化不已、生生不息的,不仅自然物是变化的,自然规律也是变化的;无论科学如何进步,人类之所知相对于自然所隐藏的奥秘都只是沧海一粟;人类知识永远是渗透价值的,是属人的知识,知识把握不了"存在本身";自然永远握有惩罚人类之背道妄行的超越性力量。人类理当敬畏自然。人类应该通过生命体验、科学研究和哲学沉思去体悟自然的启示,进而明晰自己的生存之道。     

“天只是以生为道”--明道对生命世界的领悟

不论人们是否在哲学上系统地追问过深度生态学(deep ecology)的存有论基础,有一点似乎是确定无疑的:人与整个自然万物密密涵继、相互长养的关系已愈来愈成为人类的共识。但衡诸当今生态伦理学或环境伦理学之种种论著,其问题意识却似乎无一不在果地上为之因应,乃至使尊重自然、热爱生命等口号沦为功利主义、科学主义和人类中心主义(anthropocentrism)横行后的一种补偿。 对生命意义的领悟不应当在生命世界残损和碎片化之后产生,而应当在人与自然万物在根源上共相牵挂的慧识中落实,这或许是我们钟情于明道的一个深层原因。     

西方宗教视阈下的安乐死透视

安乐死作为一种非自然结束生命的方式,在世界范围备受争议。西方宗教是安乐死的主要反对力量。依据《圣经》信仰,安乐死在理论和实践上都存在严重错误。生命是上帝的恩赐,痛苦有积极的意义,死亡是生命的转变,真正的临终关怀之道是信仰与爱。在今天看来,虽然西方宗教反对安乐死的论点有些拘囿与过时,但其对终极价值和意义世界的思考,确保了对生命最根本的敬畏。安乐死是西方理性主义发展到极致的产物,从宗教的视角看,理性并不能解决人类实践领域中的一切问题,人的生命只有一次,一旦结束便不会复回,对待生命应该始终保持敬畏。     

原初自然的出场——论胡塞尔对“自然”的现象学还原

现象学对"自然"问题的关注,源于用现象学为自然科学奠基的问题意识。但前期胡塞尔错误地预设了自然主义-科学主义世界图景的自明性,它同先验现象学的框架发生了一系列冲突,推动着胡塞尔修正最初的方案,并在20世纪30年代提出对自然主义-科学主义世界图景进行历史性批判的任务。"原初自然"正是在这一方案下出场的。本文将对胡塞尔早期的方案进行检讨,并阐明"原初自然"出场的内在逻辑。     

论道德敬畏及其在个体道德生成中的作用

道德敬畏是指人们对道德法则,对善的事物及其社会价值与根源的强烈的崇敬和畏惧的道德情感体验.在人类道德发展史上,人类的道德敬畏大致经历了无知型的道德敬畏、形而上的道德敬畏和理性自觉的道德敬畏三种形态.道德敬畏的指向主要有四种,即敬畏自然、敬畏上帝、敬畏生命和敬畏规则.道德敬畏的功能和作用主要体现在:它是个体道德意识产生的重要的情感因素,是道德信念的重要组成部分和激励道德行为的内在动力.     

攀登生命的高峰——小学生绘本教育探索之二

<正>人类中心主义断言,人类比其他自然生命有更高的价值。这种信仰表明,我们每个生命个体并不是在无意义的自然关系中充当着孤独的单子。恰恰相反,我们每个人都是在非常有意义的自然整体中扮演着重要角色,是这个整体的基本组成部分。个人行为的一举一动,对于实现自我进化过程,甚至对于个体在整个自然界的价值和意义都是不可估量的。     

论“敬畏自然”的正当性

"敬畏自然"是人类对自然及其规律产生的一种包含着各种心理成分在内的、复杂的、形上的终极体验。当代人类社会需要"敬畏自然"。"敬畏自然"的正当性可以从定义澄清、科学祛魅、道德养成三个层面加以证明。科学认知、哲学反思和审美体验是当代人获得"敬畏自然"体验的三种主要途径。倡导"敬畏自然"有助于环境道德水平的提升,推动环保事业的发展。     

试论犹太人的敬畏上帝观

敬畏上帝观是犹太人对他们信仰的上帝的一种本能的自然尊敬和爱,是犹太教信仰的基本思想之一,也是犹太教教义的一项重要内容.犹太人的敬畏上帝既与爱上帝、敬畏罪以及惩罚等观念有着明显的区别,同时又紧密地联系在一起,并在犹太教思想体系中占有重要的地位,对犹太文化的发展产生了深远的影响.     

泰山神信仰探微

泰山是五岳独尊的东岳,其神以“大帝”称之,地位显赫。历代帝王或巡狩、或封禅、或神祭、或褒封,奠定了泰山神———东岳大帝在道教诸神中的崇高地位,“被供奉为神灵界的王者”①。正史中有许多关于东岳大帝的记载,东岳庙也遍及全国大多数地方。本文将从泰山神———东岳大帝信仰的起源、东岳大帝的身世和职司、对泰山神的祭祀和褒封以及东岳大帝信仰的影响等问题入手,从东岳大帝信仰具体而微地反观道教神仙信仰所蕴含的敬畏自然、师法自然的人文精神、以及这种信仰对于人类社会进步所产生的积极意义。一、泰山神信仰源于对泰山的自然崇拜泰…     

天·地·人——星云大师在山东大学的演讲

古人常以天、地、人并列,认为人生于天地之间,可以沟通天地、参赞天地之化育。要对天地人有一系统的认识,必须将三者看做是一个整体,彼此之间互为缘分,相互牵连。首先,天地人是自然的一切。天、地、人各有所道,人生存于天地之间,要尊敬和爱护天地,对天地怀有一颗敬畏和信仰之心,安守本分,奉行天理、恪守自然之法则。其次,天地人是人本的一切。作为万物之灵的人类应该尊重自然,尊重生命,以人为本。再次,天地人是心外的一切。世间万物的发展都是有因果的,我们要去体悟这种因果,不能盲目的将责任推于外界。最后,天地人是心内的一切。天地人应与我的心结合起来。世界是我心里的世界,人类是我心里的人类,一切都是与我相关的,大家彼此因缘共同而产生了关系。     

Exploring the social aspects of goose bumps and their role in awe and envy

Both awe and envy are emotions that can result from observing a powerful other, but awe should stabilize social hierarchies while envy should undermine them. Three studies explored how the physiological reaction of goose bumps might help in understanding these distinctive reactions to powerful others, as goose bumps should be associated with awe rather than envy. In Study 1, participants kept a four-week journal and made a detailed entry each time they experienced goose bumps. Goose bumps resulting from the emotion of awe were the second most frequently occurring type after reactions to cold. Consistent with understanding awe as an emotional reaction to powerful or superior others (Keltner and Haidt in Cogn Emot 17:297?C314, 2003), many of these experiences had social triggers. In Study 2, accounts of goose bumps resulting from exposure to powerful or superior others contained greater awe than envy. Also, the intensity of goose bumps was positively correlated with awe and negatively correlated with envy. In Study 3, accounts of awe contained more goose bumps than accounts of envy, and goose bumps were positively correlated with awe.     

Awe’s effects on generosity and helping

It is unclear whether positive emotionality in general, or some specific positive emotions (e.g. other-oriented ones), but not others (e.g. self-oriented and, possibly, stimulus-oriented ones), enhance prosocial thoughts, dispositions, and behavior. We focus here on awe and argue that, although being primarily stimulus-oriented and not necessarily social in its very nature, awe should enhance prosociality for several theoretical reasons. In replicating and extending previous initial research, we found in two online experiments that the induction of awe (video clip or recall), compared to the induction of amusement or a neutral condition, leads to increased prosocial behavioral intentions of generosity (spontaneous sharing of hypothetical gains) and help of a person in need – in hypothetical everyday life situations. Awe’s effect on prosociality was independent from participants’ religiosity (in both experiments) but seemed to be clearer for those in need of such affective stimulation, i.e. less agreeable participants (Experiment 2).     

敬畏的心理模型及其认知神经机制

敬畏是由神秘、浩大且超出当前认知图式事物引发的复杂情绪体验, 具有自我超越性。敬畏的心理学研究近期受到极大的关注, 但敬畏的本质或心理机制是什么等问题还不清楚。针对“敬畏的心理过程是什么”这一科学问题, 我们通过文献综述, 在厘清敬畏的概念演变、相关理论发展和实证研究基础上拟提出敬畏的心理模型, 尝试阐述敬畏的心理过程及其认知神经机制。我们认为敬畏心理涉及预期评估、结果评价和自我超越等认知过程, 并且包含浩大感、顺应需求两大核心特征, 以及内部与外部、积极与消极两大主要维度。未来亟需在敬畏测量工具的研发、敬畏相关理论的验证及不同文化群体间敬畏行为的比较分析等方面进行多学科的基础和应用研究。     

Music is awesome: Influences of emotion,personality, and preference on experienced awe

Awe is a complex, cognitive–conceptual emotion associated with transcendence and wonder. Music has the power to create this kind of transcendence. Can music evoke awe? Previous research demonstrates that awe is associated with individual differences in personality such as openness. This study examined whether different kinds of music across a wide variety of genres can evoke awe and whether the experience of awe depends on individual differences. The study further investigated the relationship of awe to patterns of emotional responses to different dimensions of musical genre. Study 1 demonstrated that high need for cognition and low cognitive closure predicted awe for reflective and complex music, that felt happiness predicted awe for all kinds of music, and that perceived happiness and sadness predicted awe only for reflective and complex music. Study 2 replicated the finding that perceived sadness can evoke awe in reflective and complex music and further demonstrated that experienced musical awe correlates with individual differences in the tendency to experience awe more generally. These results are of interest to advertisers interested in evoking awe with music and marketers interested in segmenting to target the appropriate populations for this purpose.     

The buffering effect of awe on negative affect towards lost possessions*

Abstract

Although the positive emotion of awe is of growing interest, past research has not directly examined its buffering effect in negative circumstances. As awe has been theoretically linked to experiences of vastness and spirituality, the present study proposes that awe helps individuals alleviate their negative affect, in the context of possession loss. Study 1 manipulated awe and examined participants’ responses in an imagined situation in which they lost a cherished possession. Study 2 manipulated awe and happiness and compared their effects on participants’ response to an actual loss in the form of points obtained and deducted during a laboratory task. In Study 3, daily experiences of awe, other positive emotions, and affect in response to actual loss, were measured using event sampling. In all studies, awe predicted lower negative affect towards loss of possessions. Implications of the function of awe in coping with loss and other future directions are discussed.     

Awe or horror: differentiating two emotional responses to schema incongruence

ABSTRACT

Experiences that contradict one's core concepts (e.g. of the world, people, the self) elicit intense emotions. Such schema incongruence can elicit awe, wherein experiences that are too vast to understand with existing cognitive schemata cause one to feel that schemata should be updated [i.e. a “need for cognitive accommodation” (NFA); Keltner & Haidt, 2003. Approaching awe, a moral, spiritual, and aesthetic emotion. Cognition and Emotion, 17(3), 297–314]. However, other emotional responses to schema incongruence, such as horror, have not been investigated. The current studies compared awe and horror to investigate if they are distinct emotional responses to schema incongruence. Study 1 observed significant differences between awe and horror in cognitive appraisals (e.g. certainty, legitimacy), indicating several areas of dissimilarity. Study 2 found evidence that awe and horror are both responses to schema incongruence, as schema incongruence and NFA were salient in awe and horror, but not a contrast emotion. However, awe and horror were elicited by different types of schema incongruence: awe by spiritual vastness, horror by extremity. Awe-eliciting experiences also appeared to be easier to assimilate than horrifying experiences, as NFA and uncertainty were significantly lower in awe than in horror. Differences in the functions of horror and awe are also discussed.     

Approaching awe,a moral,spiritual, and aesthetic emotion

In this paper we present a prototype approach to awe. We suggest that two appraisals are central and are present in all clear cases of awe: perceived vastness, and a need for accommodation, defined as an inability to assimilate an experience into current mental structures. Five additional appraisals account for variation in the hedonic tone of awe experiences: threat, beauty, exceptional ability, virtue, and the supernatural. We derive this perspective from a review of what has been written about awe in religion, philosophy, sociology, and psychology, and then we apply this perspective to an analysis of awe and related states such as admiration, elevation, and the epiphanic experience.     

敬畏对跨期选择的影响：时间洞察力和时距敏感度的作用

本研究考察了情绪(敬畏、愉悦和中性)对跨期选择的影响机制,以及时距敏感度和时间洞察力在其中的作用。结果显示：(1)相比中性,敬畏情绪下个体的折扣率更大;(2)相比中性,敬畏情绪下折扣率降幅更大;(3)对于未来取向者,敬畏情绪下折扣率比中性条件下更大;(4)对于现在取向者,敬畏情绪下折扣率降幅比中性条件下更大。结果表明,敬畏情绪通过未来时距的敏感度影响跨期选择偏好,使个体更加偏好延迟奖赏,同时,个体的时间取向在其中起调节作用。     

儒家敬畏的核心文化心理特征及其内在理路

儒家围绕敬畏的心理机制、对象、涵育和效用构建了敬畏的理论体系。敬畏是主体在自觉体认崇高价值时所持守的旨在自我超越的既崇敬又谨畏的理性化道德情感; 儒家以内在的道德本心作为敬畏的本根,并将其落实为道德实践中对人伦、自然、生命、职事和人文等的外在崇高价值的敬畏; 儒家敬畏涵育围绕心理动力、内在涵养、外在范导和积习沉淀系统展开,可谓环环相扣、层层递进; 敬畏作为进德修业之基不仅不会戕害自由、尊严与创造,反而是达至无入而不自得的洒落境界的必由之路。     

Venerating Death

Abstract

In this paper, I am concerned with elucidating and expanding our attitudes toward our own death. As it is, our common attitudes toward our death are the following: we fear our premature death, and we dread our inevitable death. These attitudes are rational, but I want to argue that our attitudes toward death should be more complicated than this. A condition upon our value, our preciousness, as creatures is that we are vulnerable, and our vulnerability is, at bottom, a vulnerability to death. A corollary of this is that we could not be loved, either by ourselves or by others, for one cannot love—be concerned for—a being invulnerable to death. As a consequence, death plays a deep and abiding role in our value systems. Our susceptibility to premature and inevitable death is a condition upon our being valuable creatures and, in turn, it is a condition upon our being loved. Given the high value that we place on being valuable creatures who deserve love, we should equally place a high value on the constitutive conditions for being precious and loved. If, as I suggest, one of these conditions is that we will die, we should see our deaths not simply as something to fear or dread, but as something of great importance in our lives. Our deaths should be treated with awe, respect, and even praise.