“实践理解论”论纲

“实践理解论”论纲刘少杰理解是人类意识活动的本质，是展开于人类意识活动各种层面的总体性意识现象。无论在现有认识论还是在现有价值论或审美论中，都无法完整把握人类理解活动。因为现有认识论、价值论或审美论，都是以不同层面意识活动为对象的，在它们的范畴中只能把握到被划分开了的意识活动。“实践理解论”是突破现有认识论、价值论和审美论的界限，以马克思实践观点为基础，批判西方各种理解论，把理解当作实践去理解，试图从总体上把握人类理解活动的一种理论构想。一理解作为人类意识活动的本质，是人类区别于动物的生命本质和存在方式，理解中包藏了人生的秘密，理解始终是困扰哲学的难解之谜。不同时代的哲学对理解作出了不同的理解，建构了不同特点的理解论。首先形成理论体系的理解论，是洛克等人创建的、被后人称为“认识论”的近代理解论。近代理解论的本质特点是崇尚科学、效仿科学。具体说来，近代理解论以科学主义为主导精神，以自然科学为知识基础，以科学认知为理解的典范，以科学方法和科学理性为理解的原则与根据，以科学知识和科学真理为理解的追求与目的。根据近代理解论的这些特点，我认为，称之为“认识论”或“知识论”不如称之为“科学理解论”，因为后一个称谓不仅尊     

尊严与承认 ——康德尊严论道德的承认前提

如果我们不仅仅把康德的道德论看作一种义务论,而是一种价值论—尊严论,那么我们就会发现,承认的概念对于理解其主体道德而言是关键性的,因为其主体道德作为尊严论的道德,承认是它的逻辑前提.因此对于我们来说,不能像霍耐特那样对康德的主体道德进行一种承认道德的改造,而应挖掘其承认道德的内涵.     

浅析毛泽东“实事求是”思想

实事求是作为毛泽东思想的活灵魂之一，是我党历来的指导思想。它是中国共产党集体智慧的结晶，是中国共产党取得进步的坚实保证。本文立足于毛泽东实事求是思想的历史渊源以及毛泽东个人的成长经历两个维度对“实事求是”思想进行解析。     

中国古代的自然价值论

中国古代宇宙生成论,提出既区别于西方基督教神创论,又区别西方进化论的自然创造论;中国古代自然价值论是存在论与价值论统一、科学与道德统一的理论.它是我国宝贵的思想资源,对现代自然价值论和生态伦理学研究具有重要的启发意义.     

《古兰经》中的认识论思想探析北大核心CSSCISSCI

《古兰经》作为伊斯兰教的根本经典,蕴含着丰富的认识论思想。透过《古兰经》的理论旨趣和哲学意向,其认识论以认识本体论、认识生成论、认识知识论以及认识价值论四个基本向度构成了一个有机整体和完整统一的认识过程,《古兰经》在认识论的发展上彰显和标示出了独特的理解方式和研究价值。因此,在现代视角下对其哲学思想的不断发掘和诠释,对现代哲学的发展思路具有重要的启迪意义。     

“物质变精神,精神变物质”学术讨论会简介

广东省哲学学会和华南师范大学哲学研究所于今年初在广州再次举行“物质变精神,精神变物质”(以下简称“两变)学术讨论会。来自全国各地六十多位哲学理论工作者参加了会议。与会同志一致认为,毛泽东同志在《人的正确思想是从那里来的?》一文中提出的“两变”命题是科学的命题。对“两变”命题的意义和作用,应该实事求是地评价。既不要随意“拔高”,也不能低估。大家除了从“两变”命题与哲学基本问题和认识论的基本问题的关系上进一步探讨了“两变”的含义外,着重就如何从理论与实践相结     

本刊2001年总目录

纪念中国共产党建立 80周年用先进道德武装全党任　洁 (3· 4 )………………创新与马克思主义的中国化李田贵 (3· 8)………专　论德法兼行　共治国家本刊特约评论员 (2· 4 )……实事求是也是一种美德王长存 (6· 4 )……………“以德治国”笔谈以德治国的世界意义魏先法 (3· 12 )………………试论“以德治国”思想的理论内涵傅佩缮 (3· 14)…以德治党与以德治政王　伟 (3· 18)………………建立道德奉献与道德回报机制葛晨虹 (3· 19)……我国历史上的“德治”和“法治”思想…………………温克勤 (3· 2 2 )……………………………………     

中国哲学“知”范畴理论的历史发展及其特点

本文对中国哲学认识论的核心范畴──“知”的理论在各个历史时期的发展演变作 了论述，并指出“知”范畴的理论在中国哲学史上的发展，具有感性认识与理性认识相结合，主体与 客体既对立又结合，认识论与道德论相结合，认识论与本体论相结合，知行统一、认识与实践（实 行、践履）相结合等特点。这既体现了中国哲学及其认识论的特征，同时也包含了一些反映人类认 识发展规律的共同的思想内容。     

简论毛泽东的军事辩证法

军事辩证法是毛泽东哲学思想的重要组成部分,集中反映在毛泽东的战争观、军事认识论、战略战术思想和人民战争思想中。中国共产党领导下的人民军队,就是在毛泽东思想的哺育下,运用毛泽东的军事辩证法打败国内外反动军队的。在当今高科技战争的条件下,学习和研究毛泽东的军事辩证法,对我们克敌制胜仍有重要的理论和实践意义。     

当前中国价值论研究的几个问题

一、价值论在哲学中的地位当代中国价值论的兴起,是与真理标准的讨论密切联系着的,最初也只是在认识论框架内展开的。但价值论研究发展到一定程度,认识论框架的局限性就表现了出来,因而冲破认识论框架、确定价值论研究在哲学中的合理地位,就成了一种内在要求。与此同时,现代西方哲学思想全面进入中国,其中反科学主义、反理性主义的思潮,包括后现代主义对启蒙运动以来理性主义高扬所造成的负面效应的批判,也对我国价值论研究冲破认识论框架形成了重要影响。确实,我们多年来所理解所讲授的认识论,基本上是沿着西方近代形成的知性认识和认知中…     

中国传统生态哲学论

本文从生态文明之生态哲学的新视野透视中国传统哲学,认为中国传统哲学包含了内在关系存在论(“人以自然而存在,自然以人而存在”)的生态存在观、自然无为的生态实践观、道在万物的的生态价值观、人副天数的生态伦理观以及“寡欲”“节葬”的朴素生态主义的适度消费观。     

从皮亚杰到柯尔伯格——兼论道德认知理论的哲学问题

从皮亚杰到柯尔伯格的道德认知理论是富有创新性的心理学理论 ,它以实证的方法研究了道德认知的发生和发展 ,对道德教育实践产生了巨大的影响。道德认知理论与现代唯物主义的精神实质相一致 ,并体现了丰富的辩证思维。但其理论在哲学世界观和方法论方面 ,存在一些自身不能解决的问题 ,对这些问题进行分析 ,有助于道德科学研究和伦理哲学研究的发展。     

简析天人合德的理论意蕴

天人合一是中国哲学的根本特征之一 ,它在传统伦理思想中表现为天人合德。这一命题规定了传统道德的本体、道德价值的本原以及人的道德本性 ,是传统伦理思想最核心的理念和最根本的特征。它固然存在许多理论上的缺失 ,但又极富思辨性 ,对伦理学上的许多重大理论问题都提供了自己的解答。这对于我们今天探究这些问题 ,仍然具有启迪意义。     

Moral Psychology of Shame in Early Confucian Philosophy

In Western philosophy and psychology, shame is characterized as a self-critical emotion that is often contrasted with the similarly self-critical but morally active emotion of guilt. If shame is negative concern over endangered or threatened self-image (usually in front of others), guilt is autonomous moral awareness of one’s wrongdoings and reparative motivation to correct one’s moral misconduct. Recently, many psychologists have begun to discuss the moral significance of shame in their comparative studies of non-Western cultures. In this new approach, shame is characterized as a positive moral emotion and active motivation for self-reflection and self-cultivation. If shame is a positive and active moral emotion, what is its moral psychological nature? In this paper, I will analyze shame from the perspective of cultural psychology and early Confucian philosophy. Unlike many Western philosophers, Confucius and Mencius discuss shame as a form of moral excellence. In early Confucian texts, shame is not a reactive emotion of an endangered self but a moral disposition that supports a self-critical and self-transformative process of moral development.     

The Tao of a peaceful mind: the representation of emotional health and healing in traditional Chinese literature

This paper explores the representation of emotional health and healing in traditional Chinese literature, and the holistic relationship between traditional Chinese mental medicine and literature as well as philosophy. The philosophical, moral and aesthetic significance assigned to emotional health and healing not only inspired but also mandated the representation of these subjects in Chinese literature. For many Chinese readers, emotional health is more than a medical concern but is integral to their moral and spiritual wholesomeness, the attainment of which necessarily involves the edifying role of literature. The literary representation of emotional health and healing gave rise to a subculture of emotional health and a medical dilettantism in Chinese society. The mutual inclusivity of the professional and the amateurish is peculiar to traditional Chinese mental medicine. While facilitating popular appreciation of emotional health and helping to validate the legitimacy and efficacy of emotional healing, such a phenomenon also caused a certain degree of charlatanization that undercut the rationality and validity of mental medicine. An investigation into the relationship between traditional Chinese literature and mental medicine provides an interdisciplinary perspective from which to examine the latter's history, theory, and practice, thus shedding a cross-cultural light on modern psychology and psychiatry.     

Kant's Conception of Inner Value

Abstract: This article addresses a foundational issue in Kant's moral philosophy, the question of the relation of the Categorical Imperative to value. There is an important movement in current Kant scholarship that argues that there is a value underlying the Categorical Imperative. However, some scholars have raised doubts as to whether Kant has a conception of value that could ground the Categorical Imperative. In this paper I seek to add to these doubts by arguing, first, that value would have to be of a particular kind in order to be the foundation of Kant's moral philosophy. Second, I argue that Kant does not have such a conception of value, and that his arguments rule out that value could ground his moral philosophy. I then outline an alternative reading of how Kant uses ‘inner value’. My conclusion will be that Kant does not derive the Categorical Imperative from an underlying value. While some of his passages could also be read as if value were foundational for Kant, a close look at these passages and his arguments point away from this conclusion.     

HUSSERLIAN INTENTIONALITY AND THE CHINESE CONCEPT OF "MIND"

The phenomenology of Edmund Husserl is, in one sense, a theory of pure consciousness that aims to set forth an absolute, ultimate, rigorous ground for the sciences based on the field of pure consciousness. Husserl believed that, on the basis of this field of pure consciousness, he could secure eternal significance for the spiritual life of man. Intentionality is the key element in this theory of pure consciousness and it plays a crucial part in the realization of Husserl's philosophical goal. By contrast, traditional Chinese philosophy was not concerned to seek an absolute, ultimate ground for the sciences or to derive a set of moral norms and a theory of value for human life from logical and scientific truths. Rather, Chinese philosophy sought to adjust the relationships between man and nature and between man and man in their ordinary, secular existence. It placed no value in the ideas of pure logic, pure science, or pure consciousness. Traditional Chinese philosophers inquired into the experiential, intuitive 'mind' ( xin ^a). This approach to 'mind'was understood by the Chinese to require rigorous logical proof or scientific theory:— anyone can perceive one's 'mind'in daily life and, by analogy, anyone can 'perceive'other 'minds'. If Husserl's intentionality is the transcendental reason of Western philosophy, the 'mind'is the practical reason of Chinese philosophy. What, then, are the essential features of Husserl's 'intentionality'and the Chinese 'mind'? What are their respective theoretical features? Can they be brought together and compared in a philosophically significant fashion?     

Ars Erotica and Ars Gastronomica in Shusterman’s Somaesthetics

This paper explores the roles of the erotic and gastronomic arts in Richard Shusterman’s somaesthetics. By discussing the relationship between moral education and the cultivation of gustatory taste in classical Chinese philosophy, this paper suggests future avenues of research for somaesthetics that draw on the rich tradition of thinking about food and the body in Chinese philosophy.     

中医学理论的发展现状及其多元化走向--兼评杨振宁先生的观点

没有古代的中国哲学,就没有现有形态的中医学理论.中国哲学发展的终结,决定了传统中医学理论的发展达到了顶峰.中医学理论与中国哲学的交融决定了她的自然哲学属性.发展中医学理论的关键是将其从自然哲学框架中解放出来,建立自己的概念体系.中医学存在和发展的多元化应当得到尊重.杨振宁先生对待中医学的观点应当给予肯定.     

解读现代版希波克拉底誓言

随着医学的飞速发展,医学伦理学、医学哲学被赋予了新的科学内涵。这一内涵在现代版"希波克拉底誓言"中得以具体体现。从行善原则、生命价值原则、尊重自主原则、公平公益原则、有利与不伤害原则、医疗最优化原则、医疗保密原则等方面对该誓言进行了全面阐述,其中蕴涵着丰富的社会哲学、价值哲学、道德哲学等哲学思想。