《起信论裂网疏》思想探微--论智旭对《起信论》真心系思想的改造

本文对明末四大高僧之一的智旭之<起信论裂网疏>作了深入研究.认为智旭从天台圆教的观点出发,解释<起信论>,批判历来从真心系解释此论的说法,融通此论与天台宗的教义,实现此论与唯识宗的调和.     

高逸深远情深意长--琴曲《箫韶九成·凤凰来仪》赏析

琴曲<箫韶九成·凤凰来仪>是明代浙派传人之作,内容是颂扬虞舜的.其音乐通过三种性格不同的基本音调有机结合,贯穿展开,较好地塑造出了一个既宏大壮丽、又活泼欢快的音乐形象,完整地表达了作者对虞舜的尊崇和对太平盛世的热爱.所以,该乐曲并非<韶>乐之遗存.     

帛书《易传》四篇天人道德观析论

本文通过对帛书易传<二三子问>、<易之义>、<要>、<缪和、昭力>四篇的分析,认为帛传四篇为孔子<易>论,其中包涵着<论语>、<孔子集语>、传世本<易传>等反映孔子思想的传世文献所隐微罕见的天人道德观念;帛传四篇表现了孔子在涵括三代以至春秋新旧天人观念的基础上对于天人内涵的初步的哲学改造,反映了孔子将传统的主宰之天转化为道德之天、并将传统的主体对于形上存在的外在超越关系转化为内在超越关系的致思取向,从而凸显了孔子作为当时敏锐而深邃的思想家的形象;帛传四篇所涵具的孔子天人道德思想补足了三代天命德政观与思孟天道性命思想之间的逻辑缺环,是经由曾子(<天圆>)而达致<中庸>、郭店儒家简、<孟子>乃至传世本<易传>所体现的天道性命思想高峰的理论根据.     

《周易》美学思想刍议

<周易>中关于天地人三才的关系、天人合一、阴阳、刚柔以及神、感、文、象、意等范畴的阐述,成为从美学上解释各种艺术现象和理论的依据.该文对<周易>中美的表现、中和之美、变化之美、阳刚之美、阴柔之美等作了有益的阐述,并试图说明它们对中国古代美学研究和艺术创作所产生的深远而持久的影响.     

王家台秦简《归藏》管窥

论文探讨了王家台秦简<归藏>和传世本<归藏>的一些问题,认为秦简<归藏>应当是<归藏>易的<郑母经>,"郑母"即"莫母",即"尊母"、"帝母",以母为尊,以母为主;豫,秦简<归藏>作介,说明<周易>豫卦的本义当为大;秦简<归藏>的规卦相当于<周易>的随卦;传本<归藏>以"(兴)"或"奭"为坤卦的卦名,是错把卦辞当作了卦名;秦简<归藏>的"天目"当为"天曰"之讹;秦简<归藏>的卦名与今本<周易>同者更多于帛书<易经>;秦简<归藏>以∧表示阴爻,表明∧是阴爻的一种别写,而不是性质不同的数字.     

孔子与《易传》相关问题覆议

孔子赞<易>,作<十翼>,自<史><汉>以来,学者习承其说.下逮北宋,始有疑其说之不足恃者;嗣后绍述,代不乏人.民初疑古学风盛兴,疑者益众;然笃信旧说者亦未灭迹.近年大陆地下考古发掘出土文物,其盛迈逾前代,尤如马王堆帛本<易>经、传之面世,于传世文献外增加不少可供参考之资料,引起海内外<易>学研究者的热烈讨论.然而对于孔门传<易>此一近千年以来争讼不休的论题,事实上并未因出土文献而得以论定.近年海峡两岸学者论及此题,即有据新出土文物以坚旧说者;亦有因之而作其他推论以修正新说者.本文即就此一问题,综合传世文献与新出资料重作检讨,提出个人浅见,虽不足以尽释群疑,然于若干相关问题,庶或可得相当的厘清.     

论《太玄》对《周易》的模仿与改造

<太玄>是模仿<周易>而作,无论是在形式上还是内容上,<太玄>的模仿痕迹都很明显.从性质上看,<太玄>像孟、京易学一样,是一种天人之学.<太玄>的独创性在于体例上采用"三、九"系统;赞辞以生动形象的比喻直接说明事理;<太玄数>所说的筮法仅是扬雄的一个小把戏,没什么实际用途,而他又把五刑、律吕、月令等方面的内容引入<太玄>,以使其也具有"以卜筮者尚其占"的功用.     

毛奇龄对河图洛书的驳斥

本文剖析了毛奇龄专门考辨与批驳河图、洛书的名著<河图洛书原舛篇>,指出河图、洛书原本书籍之类;陈抟之徒窈取郑玄五行生成数为河图,纬书九宫图为洛书,后人又牵强附会,妄加推演,皆为无稽之谈;黑白点图式乃方外异氏所为,属于丹道一类,不可篡乱经文.那种以图、书为画卦作<易>之本、中国文化源头的观点,是站不住脚的.     

郭店楚简《五行》篇校释札记

本文以郭店楚简<五行>篇与帛书<五行>篇的<经>文和<说>文相互对勘,对其尚未解决的7个疑难问题进行了系统考释,得出了崭新的结论,对于读通简、帛<五行>篇,准确地把握其思想具有基础研究意义.     

王家台秦简《归藏》出土的易学价值

作者以新出土的<归藏>为主要根据,又征引出土阜阳汉简<周易>、马王堆帛书<周易>和其它文照献资料,对易学界长期争讼不休的问题进行检讨考辨,再次印证了传本<归藏>不伪、<归藏>早于<周易>、文王演易不是重卦、<周易>原为卜筮之书等论断.     

From the fixity of the past to the fixity of the independent

There is an old but powerful argument for the claim that exhaustive divine foreknowledge is incompatible with the freedom to do otherwise. A crucial ingredient in this argument is the principle of the “Fixity of the Past” (FP). A seemingly new response to this argument has emerged, the so-called “dependence response,” which involves, among other things, abandoning FP for an alternative principle, the principle of the “Fixity of the Independent” (FI). This paper presents three arguments for the claim that FI ought to be preferred to FP.

     

On the interaction of the subject and the experiment in the matching model

Two types of matching designs, static and dynamic, are differentiated. While all matching designs are logically the same in terms of the probability model which determines chance level of performance, an attempt is made to demonstrate that there is an interaction between the tactics, strategies, and actual knowledge ofS and the type of design used which will, in turn, lead to different results even whenS's knowledge is held constant. It is suggested that analogous situations may exist within the framework of the traditional psychometric model.The work reported in this paper was supported by a National Science Foundation Undergraduate Research Participation Grant (NSF-G15797) to the senior author. The authors are indebted to Joel E. Greene for his advice and criticism.     

In the beginning was the doing: the premises of the practical syllogism

If practical reasoning deserves its name, its form must be different from that of ordinary (theoretical) reasoning. A few have thought that the conclusion of practical reasoning is an action, rather than a mental state. I argue here that if the conclusion is an action, then so too is one of the premises. You might reason your way from doing one thing to doing another: from browsing journal abstracts to reading a particular journal article. I motivate this by sympathetically re-examining Hume's claim that a conclusion about what ought to be done follows only from an argument one of whose premises is likewise about what ought to be done.     

城市化与道德嬗变

从 1 9世纪开始的大规模城市化进程是和工业化、商品化、市场化密不可分的。它带来了社会人际关系的变化和道德嬗变。它使业缘道德取代血缘道德成为社会道德的中心 ,并通过交换行为和交换价值促进道德发展和更新 ,还进一步确立了竭诚服务的社会理念。城市化是人类社会的进步 ,是现代社会文明。