佛教哲学中的语言学转向

从印度河文明开始,简要论述佛教哲学中的语言学转向。认为前佛教时期至少存在二期语言学转向,原始佛教、部派佛教和大乘佛教都分别经历了语言学转向。佛教传入我国也是经历一次语言学转向。佛教由我国传入朝鲜、日本等国家,也是经历了语言学转向。现代,随着佛教在西方的传播,佛教正在经历一次最大的语言学转向。     

语言学：医者的利器

在古代和中世纪,语言学是哲学的一部分,那时语言学还不是独立的科学。当今这两门学问都有了同样发展,对于医者的作用都很大[1]。哲学让医者具有高远层面的见识,使之居高临下看疾病、健康;语言学让医者具有操作层面的能力,使之敏感而入微地选择善其事的利器。以为医学语言学仅给     

古典结构主义语言学

古典结构主义语言学各流派是以索绪尔的语言理论为基础的。索绪尔划分了语言和言语,古典结构主义据此把与实际话语相区别的结构体系作为语言学的研究对象。古典结构主义语言学根据索绪尔的理论,把音素和意义之间关系的网络,看作是语言的体系,语言的结构,就是语言学的研究对象。他们确定语言单位时,考虑意义差别和语音差别是否相符合。例如,“哥哥”“弟弟”在汉语中是不同的语言单位,是两个词,因为它们的意义差别同语音差别相符合。英语词brother,俄语词брат都含有“哥哥”“弟弟”的意义,但它们都用同一个声音表达,意义差别和语音差别不相符合,它们分别只是一个词。结构主义语言学认为,语     

汉字认知与神经语言学研究简述

一、现代语言学研究的趋势现代语言学是从十九世纪才开始的,只有一百多年的历史。可是,现代语言学已经形成了许多新的分支(物理语言学、神经语言学、心理语言学、数理语言学、统计语言学、算法     

医学语言学的两种界定

对医学语言学目前存在两种界定的方法,于是就形成了研究范围和功能任务完全不同的两种学科.它们同名称,但分别属于医学软科学和应用语言学,前者是研究语言的医学现象,后者是研究医学的语言现象,学科特点有很大的区别.但是,两门学科都是未来医学发展中应用价值很高的学科.     

乔姆斯基语言学思想评介

本世纪50年代,美国语言学家乔姆斯基(Noam Chomsky 1928—)提出了一种新的语言学理论——转换生成语法(Transformational-generative grammar)。这种理论以它新的思想观念,新的研究方法引起了语言学界的普遍关注,被称为“乔姆斯基革命”,这场革命不仅冲击着语言学领域本身,而且对计算机科学、心理学、哲学等各个领域都产生了深刻的影响。本文拟从哲学和方法论的角度,对乔姆斯基语言学的基本思想和方法作简略地介绍和评述,以就教于读者。     

外刊学论

奎因:“语言学与哲学”(Quine,W.V.O.,“Linguistics and Philosophy”,Language and Philosophy,Sidney Hook ed.Harvard University Press,1976)哲学从语言学中获益多少,或者语言学从哲学中受惠如何,对这两方面,乔姆斯基都提出了疑问。但他沿着支持唯理论而反对经验论的路向,确实表达了这样一种信念,即语言学在某些方面对哲学产生了影响。无论如何,我们必定都同意乔姆斯基的以下观点,即对先天结构的描述应该试图满足两种经验条件:(1)我们必须把生物体的结构看做一种先天的属性,这样我们才好解释如下事实,即基本的语法是如何在给定条…     

生殖崇拜与中国彩陶艺术

生殖崇拜是世界各民族原始时期几乎无一例外的文化现象,这在考古学、历史学、民俗学、文学、神话学、语言学、美术学等方面都能找到大量的佐证。     

第三次语言学转向？——评杰罗德·卡茨的意义形而上学

卡茨认为,20世纪哲学已经经历了两次语言学转向.在第一次转向中,语言成为哲学家们关注的中心.在第二次转向中,语言学成为哲学家们关注的中心.卡茨企图发起以语言学之基础为关注中心的第三次语言学转向.他认为,只有建立在实在论基础之上的语言学才能成为自主的学科,而为语言学奠定实在论基础就是构建意义的形而上学.卡茨提出的意义形而上学代表着20世纪后半叶西方语言哲学家重新确立形而上学之基础地位的一次努力.     

索绪尔的语言学与信息论

瑞典语言学家索绪尔的学术功绩是:推动了当时的语言学从比较语言学向历史语言学的发展,从而使语言学成为一门独立、自律的学科领域。人们常说,现在是语言学的时代。它意味着人类社会现代的种种课题,是紧紧围绕、语言学边缘来展开的。这种局面的形成,最根本的还是由语言学科本身的状况所决定的。这种种课题往往是通过广泛的人文科学、社会科学的诸领域来发挥语言学为它们提供各种模型的作用。对语言学寄予的这种希望,是根据于索绪尔语言学确立的方法论。众多的学者,由此看到了构造主义的产生。我们认为,无论是勒威斯特罗斯的构     

论中国经典诠释的两个基型:直释与旁通--以《易经》的诠释为例

中国经典诠释传统有没有自己的特点?经作者研究之后,感觉到传统经学的实践中确实有直释与旁通两个基型, 可惜没有受到学者充分的注意。故本论文为了具体讨论起见,特别以《易经》的诠释为例,依以下各节:一、前言,二、对“中国经典诠释基型”的界定,三、《易》籍著作的诠释体式,四、直释型诠释的方法与问题,五、旁通型诠释的方法与问题,六、结论, 来论述。其中第四、五两节又各立细目,详细讨论诠释的方法与问题。中国经典的诠释体式是依字-句-章-篇-卷逐次解释而成立低层的训诂、章句、注、笺、解、疏、说、传,甚至更有不泥于文句。而依义理而成立高层的释义、通释、通义,乃至最高层的哲理诠释。其诠释可归纳成两个基型,即依各经本身在历代表现出日新乎高明的直释诠释与依异经互释在后代表现出富有乎博大的旁通诠释。在中国经典诠释传统中,此两型诠释之于经典正犹乾坤之于易,经典在诠释中表现其生生不息的生命力。     

Heideggerian hermeneutics and its application to sport

Whilst hermeneutics had been traditionally associated with the interpretation of texts, Martin Heidegger gave it a new meaning, associating it with the interpretation of the existence (the ‘being’) of Dasein. This paper will explain the Heideggerian understanding of hermeneutics, based on the early work of Heidegger (especially Being and Time and other related works from this period) which focuses on the analysis of the being of Dasein. His main contribution was a shift of focus from the interpretation of an unknown object (a text) to the interpretation of the human being (Dasein), which Heidegger sees as primary, since it is on the basis of Dasein’s understanding that other things and beings are interpreted. Firstly, the paper discusses hermeneutics in relation to human being (Dasein), with a brief introduction to the main characteristics of Dasein (including the ‘existentialia’), showing the place of hermeneutics within Dasein’s existence, together with Heidegger’s re-interpretation of the hermeneutic circle. Secondly, this understanding is applied to sport, focusing on the experience of athletes and on the possibilities for interpretations towards authentic existence, including its ethical aspect.     

Practical Hermeneutics: the Legal Text and Beyond

ABSTRACT

This article attempts to show the continuing practical relevance of hermeneutics through the example of legal interpretation. The article begins with the very concrete nature of legal hermeneutics that forms everyday legal practice – the interrelation of meaning and application – and expands at a more theoretical to show how legal hermeneutics, and hermeneutics more generally, offers what Ricoeur calls an interpretive “choice in favor of meaning.” The choice in favour of meaning underscores the restorative character of hermeneutics that legal hermeneutics can epitomize. The article concludes with some of the challenges facing contemporary legal hermeneutics.     

熟读经典,培养中医思维

师古为效今,熟读历代著名医家的经典医籍,亦是为当今之新中医培养中医思维观而用。通过阐述了熟读典籍的重要意义,以及从典籍中吸取何种精华为我所用,探讨了当今之新中医如何发展创新,试图探索一条复兴中医之路。     

Hermeneutics and Sport

Hermeneutics is the exploration of the process of textual interpretation. As such, it has long been recognised as an important component within the humanities and social sciences, whether one deals with actual texts or with other the products of meaningful human activity, including social actions and utterances. Here, we offer a brief overview of the contribution that hermeneutics might make to the philosophy of sport. If sports and sporting events are seen to be the results of meaningful human interactions, then they are meaningful phenomena that lend themselves to interpretation. It can thus be argued that a hermeneutics of sport is a valid and important discipline, worthy of consideration and development. We offer a review of the nature and history of hermeneutics in general, briefly exploring the place of key figures such as Schleiermacher, Heidegger, Gadamer and Riceour, as well as key concepts such as that of the hermeneutic circle. In addition, we suggest the importance of a hermeneutics of suspicion, grounded in the work of Marx, Freud and Nietzsche. In the second part of our introduction, we briefly comment on each of the papers that comprise the current volume, and that reflect the diversity of approaches that a hermeneutics of sport might embrace.     

Why Theological Hermeneutics Needs Rhetoric: Augustine's De doctrina Christiana

To define theological interpretation, this article appeals to Augustine's De doctrina christiana. The article argues against the claim that De doctrina is a rhetorical handbook and asserts instead that the treatise can best be described as an ‘expanded hermeneutics’, that is, a hermeneutics that includes rhetoric. The discussion highlights that rhetoric is defined loosely as ‘communication’: the focus is on the target audience, not the mode of delivery. De doctrina is put into dialogue with a contemporary proponent of theological interpretation, Stephen Fowl, to highlight its distinctiveness. The article concludes that the paradigm for theological interpretation is the sermon.     

WHAT DOES HERMENEUTICS HAVE TO DO WITH BIBLICAL INTERPRETATION?

In common usage, ‘hermeneutics’ is a word often used interchangeably with ‘interpretation’. This has especially become so in biblical studies, but a review of how the word ‘hermeneutics’ came to prominence in biblical scholarship suggests that there is value in continuing to keep it as a concept distinguishable from interpretation. The omnipresence of the word in contemporary biblical studies obscures some of the specific roles that hermeneutics is well suited to perform. The potential benefits of hermeneutics in this more limited sense for biblical interpretation are discussed with respect to the two main hermeneutical theorists of the late twentieth century: Hans‐Georg Gadamer and Paul Ricoeur.     

Philosophical Hermeneutics and Theological Education

This article explores the resources that the philosophical hermeneutics of Hans‐Georg Gadamer can bring to the challenge of teaching theology to undergraduates. The author offers a sympathetic reading of Gadamer but is influenced by the insights of liberation theology. In this interpretation of his work, Gadamer's contribution lies in his emphases on intersubjectivity and on praxis as the goal of historically conscious understanding — and thus of historically conscious theological education. To suggest what philosophical hermeneutics can tell us about the process of teaching and learning in theology, this essay examines Gadamer's approach to historicity, conversation, truth, objectivity, subjectivity, practical wisdom, and praxis.     

Hermeneutik oder Szientismus?

Hermeneutics (meaning, understanding) and scientism (causality, explanation) formed and still form opposites that make it difficult to adequately conceptualize self-determination and positioning of psychoanalysis in the theory of sciences. The first proposal is to view these opposites not as an either-or principle but more as the principle of complementarity as proposed in the Copenhagen interpretation of quantum physics. Then, the communicative turn of hermeneutics as thoroughly worked through by Habermas can be combined with results of empirical research from infant research and primatology so that a bridge between the two camps comes into sight. This bridge is stable if besides “meaning” and “causality” a third pole is established: sociality. Thus, a step forward to a triadic epistemology can be taken which is prepared here. Research on the microstructure of social interactions in psychoanalysis confirms the possibilities of including a social dimension which is extremely important but widely ignored in the theory of scientific debates between hermeneutics and science.