老子之道及其创生因子探究

"道"是老子哲学体系中的核心,老子不仅提出虚空的道是宇宙的本体,是无法用语言来描述的,而且说明道是混成之物,即道是有精妙的内部结构属性的,并从不同的侧面说明了认识"道"是混成之物的路径。道是由无限创生因子混融而成的系统,宇宙在创生及万物演化的过程中,道或无限的创生因子始终起着根本性的作用,即宇宙间的一切事物现象都是道所为。道是由创生因子混融而成的思想观点,可为现代宇宙论的发展提供新的思维维度,为科学探索真空世界的奥秘提供新的研究途径,推进现代宇宙学的进步。     

略论中国园林艺术的意境结构

中国园林艺术具有"道"、"空白"的意境结构特点,主要表现为亲近自然、超越自然,创造虚空的空间,表达了中国人的宇宙意识和生命境界。意境是情和景(意象)的结晶(宗白华语)。中国艺术诸如诗词、绘画、书法、建筑、园林等具有同样的意境结构,这就是"道"、"空白"。它们表达的是中国人的宇宙意识和生命境界。中国园林艺术的这种"道"、"空白"的意境结构特点,主要表现为亲近自然、超越自然,创造虚空的空间。本文试就中国园林艺     

"道物无际"--道教生态哲学纲要

道教生态哲学的基础围绕着道教的最高理念"道"及最基本范畴"物"生"神"而展开."道"作为道教信仰的终极理念,具有至高无上的地位,它与其它宗教或思想体系中的最高理念,如上帝、安那、梵(印度教吠檀多派)、绝对精神、自由意志等等范畴一样处于核心的地位,虽然这些范畴在解释一切精神和存在现象的作用上不尽相同.在道教哲学中,"道"是无所不覆、自生自化、永恒存在、派生万物的形而上的宇宙本体,是贯穿于整个自然界、人世间和神仙世界之中的最高理念.除了作为最高理念的"道"外,"物"生"和"神"也是道教生态哲学的最基本范畴."物"是对物质、万物、实物、器物、财物等具体事物的抽象,主要指有形的、变化的、局部的、杂多的现象存在."生"是对生命、身体、人生、生物、生物圈、生态环境的抽象,也包括事物的有机活动和转化的功能,如事物的生成、生长和生化."神"是对精神、神仙、神明的抽象,它是对"物"和"生"的提升、超越.道教将"道"贯穿于"物"生"神"三界,具体演化为自然界(物)、人世间(生)和神仙界(神),或物质世界、生命世界和神仙世界."物"生"神"的相互关系及其与"道"的关系构成了道教生态哲学的基础.     

道炁为本 运数以制 道教的宇宙自然演化学说

正道教的宇宙学说,继承了古代中国传统的宇宙学说,又在发展中吸收了其他文化,形成了自己的宇宙自然演化论。道教认为宇宙是实在的,但处于不停的运化之中,叫做"运度自然"。它有生有灭,生灭都是在大道或"炁"的推动之下的自然演化。所以世界的根源在道,道的终极性、无限性决定了世界处于永恒的生化之中。无限绵长的宇宙演化链条我们生活的宇宙,有始有终,在此之前有产生它而它还没出现的时段。道家说的"洪濛"就是指这样一种状态。后世经常用混沌、太极等来形容,指其天地未形、三光未具的状态。     

道教文化对汉语词汇的影响

正如鲁迅先生所言,"中国的根柢全在道教",作为中国唯一土生土长的宗教,道教对我国古代的思想文化和社会生活的许多方面都产生了全方面的深刻影响.汉语中有关"道"的词语或说法比比皆是,沉积着丰富的文化内涵. 道教思想 "道"是道教思想的核心.在道教看来,"道"是最高的哲学范畴,是世界的最高实体,"道"具有超时空性,既是宇宙万物的本源,也是宇宙万物存在和变化的最终依据和普遍法则.老子称"人法地,地法天,天法道,道法自然",形象生动地表达了道教对世界的认识.其中"道法自然"一词,意即道以自然为法则,效法、遵循自然.     

无极、太极、道本体渊源新探

老子提出"道"是宇宙的本体,因"道可道,非常道",为描述"道",老子又提出"无""无极"的概念。周敦颐的《太极图说》认为无极生太极,但朱熹为建立理学思想体系的需要,将无极与太极改造成相互说明的关系。在科学昌明的时代,面对现代宇宙论的发展,综合研究中国哲学的本体思想,发现:朱熹的无极太极之说对现代宇宙论的本体思想无融通之处。然而无极生太极、道生一的宇宙创生及演化思想,为探索宇宙的本体及宇宙的演化提供了新的思维维度,为现代宇宙论的发展形成了不可或缺的哲学背景。     

王廷相气论思想下的无神论研究析略

王廷相的气论思想在意识形态上削弱了神的存在,是早期无神论思想的代表。作为突破传统儒家"道统"思想的人物之一,在本体论方面,他在现实物质世界中探寻世界的本原,主张"气"主万物;在气化论方面,他认为"气"化生万物,"虚空"和"道"都产生于"气";在鬼神论方面,他基于"气"为世界本原的思想探讨鬼神的存在问题,打破了对鬼神的传统认知。他指出儒家的最终目标是追求"道真"以及在现实中实现人的最终目标。     

宇宙万物的始基:“恒”还是“恒先”?——“恒先无有”释读之我见

"恒先"并非一个独立的哲学概念,在"恒先无有"这一命题中,"恒"才是表示永恒、恒常、惟一、绝对等终极意义的最高哲学概念,相当于《老子》中的"道"、《周易》中的"太极"、《太一生水》中的"太一"。而"先"只是一个表示"之先"、"之前"的词汇,"恒先"就是"恒"之"先"。"恒先无有"命题的思想内涵是:"恒"是最高的、最初的存在,在"恒"之"先"什么都没有,"无有"就是"恒"的本质特性、本质规定。"恒先无有"就是通过对"有"的否定来突出"恒"的本质特性是"无",以此来确立"恒"作为哲学最高概念的性质和地位。中国古代的宇宙生成论通常都是用这种"寻找最先"的方式来解释万物生成的终极根源的,这个终极根源被确认的标志就是在它之"先"是"无"或"无有"的状态。也就是说,一个宇宙生成论确认了在其提出的核心范畴之"先"是"无"或"无有"的状态,就意味着确立了该范畴作为终极性的最高存在的地位,就成功地完成了对它的哲学论证。     

和谐社会 法道而行

和谐思想是《道德经》的基本精神。"道"是老子哲学思想的最高范畴,"道"是宇宙万物的本原,也是宇宙万物的最高的最一般的法则(规律)。这个本原的"道"具有什么样的根本性质("玄德")呢?这个最高的最一般的法则又是什么呢?这就是"和谐"的性质,"和谐"的法则。老子说:"夫物芸     

从观念史的演变看中国古代哲学的诞生

宇宙观是对宇宙存在体比如天、地、万物等的认识。世界观是对宇宙万物的整体性认识。哲学则是在此基础上进一步追问万物的本源问题。它表现为对"大一"和"小一"的认识。"大一"指宇宙间的全部存在物。"小一"指万物的统一性根据或本源。虽然古代有万物的表述,但是它并未遍指一切事物,因此并未有世界观的性质。真正具有统一性属性的概念是道。在老子、孔子等时期,道并未遍指一切存在物。从墨子开始,道成为指称所有事物的存在方式的概念,具有了世界观性质。中国古代的世界观形成于墨子。从庄子及其时代开始,人们将世界万物的本源归结为气,以为万物统一于气。这便是对"小一"的认识。由此,中国古代思想进入了哲学阶段。中国古代哲学开始于庄子及其生存的时代。     

Evil,fine-tuning and the creation of the universe

Could God have created a better universe? Well, the fundamental scientific laws and parameters of the universe have to be within a certain miniscule range, for a life-sustaining universe to develop: the universe must be ‘Fine Tuned’. Therefore the ‘embryonic universe’ that came into existence with the ‘big bang’ had to be either exactly as it was or within a certain tiny range, for there to develop a life-sustaining universe. If it is better that there exist a life-sustaining universe than not, then it was better that the embryonic universe was one of this small set of very similar embryonic universes than that it was not. Furthermore, there are no firm grounds for claiming that of this small set of very similar embryonic universes, there is one which would have developed into a universe better than ours. Therefore there are no firm grounds for claiming that God could have created a better universe than ours.     

Problems With the Argument From Fine Tuning

The argument from fine tuning is supposed to establish the existence of God from the fact that the evolution of carbon-based life requires the laws of physics and the boundary conditions of the universe to be more or less as they are. We demonstrate that this argument fails. In particular, we focus on problems associated with the role probabilities play in the argument. We show that, even granting the fine tuning of the universe, it does not follow that the universe is improbable, thus no explanation of the fine tuning, theistic or otherwise, is required.     

《管子》论“静”及现代意义

"天燥有雨,人燥有祸。"人要"平心静气"地去做事才能成功;《管子》中很详细地论述了"静",指出了"中不静,心不治"、"心能执静,道将自定"、"静则得之,躁则失之",其中道理对现代浮躁的人们具有一定的现实指导意义。     

Hume's refutation of the cosmological argument

Conclusion Let me summarize the results of this paper in a way that seems fitting to Hume's discussion of the cosmological argument. There are some philosophers who adopt the most stringent empiricist principles. Such men and women would reject any notion of necessity that is not analytic, and for this reason they would never admit a proof of the necessary existence of anything. Other philosophers, though empiricists, are not so dogmatic. They question the need for, not the coherence of, necessary existence. They believe that the material universe is nothing over and above the sum of its material parts and, thus, see no reason to conclude that a necessary being exists based on PSR. Still others are driven by a rationalist persuasion. They would gladly recognize the existence of almost anything provided it be proven by reason and argument. When they confront the cosmological argument they do indeed find it compelling but still see no reason to conclude that God, or any transcendent being, necessarily exists. The entity established need be nothing more than the universe itself. Therefore, as Hume has demonstrated, no philosopher need accept the conclusion of the cosmological argument.     

Evolutionary Biology and Classical Teleological Arguments for God's Existence

Much has been made of how Darwinian thinking destroyed proofs for the existence of God from ‘design’ in the universe. I challenge that prevailing view by looking closely at classical ‘teleological’ arguments for the existence of God. One version championed by Aristotle and Thomas Aquinas stems from how chance is not a sufficient kind of ultimate explanation of the universe. In the course of constructing this argument, I argue that the classical understanding of teleology is no less necessary in modern Darwinian biology than it was in Aristotle's time. In fact, modern biology strengthens the claims that teleological arguments make by vindicating many of their key features. As a consequence, I show how Aristotle and Aquinas' teleological argument for an intelligent First Cause remains valid.     

The advantages,shortcomings, and existential issues of Zhuangzi’s use of images

Zhuangzi is considered a creative poet-philosopher because of his use of imaginative images. He used the imaginative images of his system to construct the world of the Dao. He left the essence of material things as they are to speak for the mystery of existence itself, and let them express both the state of and the dream for human freedom. Zhuangzi’s way of using images shows his own lack of the understanding about images, and his lack of adequate assessments. He used images in accord with his own personal preferences and fixed characteristics. He also had a tendency to equate the Dao which he experienced in his mind with the Dao itself. These shortcomings limit his improving and understanding of the Dao, so that his Dao failed to become more open to a wider existence.     

The existence of the past

My goal in this paper is to address what I call the ‘Incoherence’ objection to the growing universe theory of time. At the root of the objection is the thought that one cannot wed objective temporal becoming with the existence of a tenseless past—which is apparently what the growing universe theorist tries to do. To do so, however, is to attribute both dynamic and static aspects to time, and, given the mutual exclusivity of these two aspects—so the thought goes—incoherence results. My solution to the problem is to offer an alternative account of past existence that is compatible with a dynamic conception of time. I take as my starting point Adams’ suggestion that the past exists in virtue of the existence of thisnesses of past individuals. I first seek to defend this suggestion, before amending it in order to provide a satisfactory response to the Incoherence objection. The result is a new growing universe theory which avoids the Incoherence objection but which has some surprising features of its own. Chief among these is the rejection of present events. I argue, however, that such a rejection is a necessary consequence of endorsing the growing universe theory, and that it is not as counter-intuitive as it initially sounds.     

The world’s continuance: divine conservation or existential inertia?

According to the Doctrine of Divine Conservation, the world could not endure through time were God not actively sustaining its existence. An alternative to the conservationist view is one according to which the existence of whatever is the fundamental material of our universe is characterized by inertia, so that its continuance stands in no need of active causal intervention by some other being. In this article I develop in some detail the Doctrine of Existential Inertia and reply to some of the objections brought against it by conservationists.     

郝大通的“易学天道”论

郝大通的"易学天道"论首先论述了道体先天地、生天地的前宇宙图景,其次阐释了天地结构及造物原理、万物属性,最后揭示了成岁原理及岁内、岁外的天道规律。他的"易学天道"论是其"易学丹道"论的理论基础。     

GOD'S BODY

On Classical Theism, God is ontologically distinct from the physical universe which He has created; He needn't have created any universe at all; and He could exist even if the universe didn't. By contrast, the universe couldn't have existed if God didn't and it needs God to sustain it in existence from moment to moment. Classical Theism is thus committed to the universe not being identical to God. I shall argue that Classical Theism is committed to seeing the universe as God's body (or a part of His body if there are parallel universes). It follows that it is also committed to the falsity of theories which identify people with their bodies or state that of necessity people depend on their bodies for their continued existence.