从《斐多》篇看身体与现代媒介的关系

在《柏拉图文艺对话集》的《斐多》篇中,人的身体在追求智慧的时候是一种阻碍,因为它具有分心、干扰、扭曲事实等坏的影响。而现代社会的媒介,似乎也具有类似的弊端。现代媒介的双重性对人类的发展起着既阻滞又促进的作用,正确使用现代媒介才可以避免其带来不利的影响。     

《西铭》现代诠释的三个面向

本文以冯友兰、张岱年、蒙培元为例,初步探讨了《西铭》现代诠释中所包含的三个面向:其一,冯友兰所展开的精神境界面向指涉个体生命对宇宙人生的觉解和意义,并从其境界说诠释了《西铭》的天地境界内涵;其二,张岱年所展开的人道主义面向突出了社会生活中的人际关系,分析了古代人道主义的博爱、平等、生死等观念,提倡建构唯物、理想、解析综合于一的新哲学体系;其三,蒙培元所展开的生态伦理面向则彰显了人与自然的关系,认为中国哲学基于价值理性在人与自然之间搭建起伦理关系,因而是一种深层生态学。作为哲学家的个性化研究可能带有一定的偶然性,但从哲学史的发展进程看,《西铭》文本的时代诠释却带有逻辑上的必然性,对于张载哲学思想的深度解读无疑具有重要的启示意义。     

庄子《大宗师》之“生”的世界

庄子从道与人之关系角度出发,在《大宗师》中构建了一套实现人之自然本性的系统。通过预设真人这一理想人格,彰显人之自然本性及人获得自由的可能性与必然性;再通过对常人修道之可能性与修道之过程的论述,实现常人向真人的转化;最后以道之化化解生之困境与死之必然性对人自然本性的束缚,从而实现人的真正自由。庄子对人之内在自由的发掘与阐述具有深刻的现实意义与价值。     

汉易一系易家的《周易》诠释理路——以李鼎祚《周易集解》所集《大有》卦经传诠释为例

《周易》古经展示了符号与文字一体的文本形式。《易传》从象数、义理合一的理路出发,开显出阴阳之道与性命之理相贯通的易学天人之学。秉持象数优位立场的汉易一系易家,承续《易传》理路以诠《易》,将《易》象数学内涵的诠释与文字背后象数根据的揭示,视为了首务,这在《周易集解》所采诸家对《大有》卦经传的诠释中,就有典型表现。他们基于阴阳消息以明象、诠《易》,认为象构成了《易》的基本世界,万象并非静态已然的存在,而是一直处在生生流转、隐显转化的鲜活敞开状态与历程中,而立足阴阳消息,促成有序和谐通泰的礼乐化的人文理想天下愿景的实现,成为他们心目中《易》的旨归与现实王道归趋。     

上海博物馆竹书《内豊》与《大戴礼记》"曾子十篇"

上海博物馆竹书《内豊》具有非常宝贵的文献价值,需要进一步的研究。关于《内豊》篇,整理者对竹简的编联可取。《内豊》附简文意体现了“中庸”的思想,值得重视。以《内豊》为参照可以看出,《大戴礼记》“曾子十篇”当与曾子及其门人密切相关。     

《灵剑子》的"内丹"说--读《长春真人西游记》

当将<灵剑子>一书定位为北宋时期的作品时,其历史地位就更为特殊,在道教的文化发展上有着承先启后的作用,处于唐代道教之后,南宋各种新道派成立之期,介于符馩与丹道的传承之间.此一时期道教可以说是支派繁衍与驳杂混乱,除了符馩科教道法特别兴盛外,在道教的思想与理论的建构上有不少的突破与建树,尤其在道家的修炼术上,从唐代的外丹术转向于内修的锻炼术,体内炼丹的思想大为流行,在张伯端的<悟真篇>之前,类似"内丹"的修行方法与技术已层出不穷,不少道士符馩与内修是同时并进.<灵剑子>正好是道教内丹学说与理论成型之前的作品,反映了道教在性命修持上的长期努力,为南宋、金、元修炼内丹道派的兴起奠定了基础.在历史的发展过程中,道教的各种教派在文化上是互相杂揉的,追求的是炼养成仙的目标,至于五花八门的各种功法,可以各取所需与各自发展.在唐宋内丹思潮的影向下,导致道教生态环境的转变,<灵剑子>即是这种转变下的一种形态,吸收了由行气、胎息而来的内丹功法,但就其宗教本质来说,内修只是其成仙的一种手段而已,仍着重于阴骘的功德圆满上.     

《红楼梦》与现代"荒诞意识"

置身于21世纪的今天来重读《红楼梦》,不难发现作者书中宣泄的主要是人生的“荒诞意识”。“荒诞意识”是现代西方文化领域中一种普遍的、易感的基本情绪。《红楼梦》主题所呈现出的显而易见的荒诞意识,与现代西方“荒诞派”文学如出一辙。     

以生命诠释的智慧——读《道德经现代通俗读本》

《道德经》短短五千言,几千年来为人们传颂、称道,成为中国思想史上不可多得的经典之作,其思想的重要性犹如苏格拉底、柏拉图在西方思想史上的地位。学界更是将此书誉为哲学诗,其以锤炼的语言、诗意的方式、富有哲理的思考谈论天道、世道、人道,对宇宙人生进行了启发性的诠释,绽放出智慧之光。     

"与我们有关系的主"

并且被造的没有一样在他面前不显然的。原来万物在那与我们有关系的主眼前,都是赤露敞开的(来4:13)。经文:来4:13中国人特别讲究“亲情”、“友情”、“人情”等人际间的“关系”,这与深受基督教文化影响并以“约”(法理)为其文化基础的一些西方民族是存在明显区别的。刚才我们所读的一节经文中提到了另外一种“关系”,就是人与神的关系。圣经特别说这位造天地万物的主是“与我们有关系的主”!一个人蒙恩得救,其实就是一种与神全新关系的开始;一     

《老子》的原创与诠释

一、“道-自然”:《老子》①的文化原创以“道”为核心的意义系统的开创是老子的贡献。虽然“道”这个字在殷周以来就广为使用,不仅《六经》中有,甚至甲骨文和金文中也出现了,但其大都是在具体的意义上使用的。作为儒家创始人的孔子,有试图在超越的意义上使用“道”的趋向,如说“吾道一以贯之”(《论语·卫灵公》,下引只注篇名)、“朝闻道,夕死可矣”(《里仁》)、“人能弘道”(《卫灵公》)等等,但却始终未能脱离社会治道、人生正道而形成超越的意义系统。老子则不然,他要在终极的形上层面超拔天、地、人,并探寻能将其贯通起来,从而既是宇宙…     

The Soul: An Existentialist Point of View

The debate in relation to the soul suffers nowadays from a great lack of clarity. At least part of this cloudiness stems from a confusion among three different viewpoints that are not always reconcilable or mutually intelligible: the scientific point of view (natural sciences and empirical psychology), the therapeutic point of view (especially psychoanalysis) and the philosophical point of view. The goal of this paper is to blow away a little this cloudiness, and to introduce into the discussion a view that has not yet received its proper place in it: existentialism. The scientific approach investigates the soul as if it were an object in the world, a fact. This approach gives priority to objective observations over subjective ones, and steps in the direction of materialization of the soul (the soul becomes the mind and the mind becomes the brain). Transcendental philosophy and psychological therapies explain the relation between the subject and its objects, and by this reveal the subjective dimension of our reality as the ground not only for our objective knowledge but for our ethical life as well. Existentialism, I suggest, makes a further and important step in this direction by focusing on individualistic aspects of human existence, which science could not know and general theories of the subject do not see.     

Youth at Risk: Another Point of View

In this rejoinder to Tidwell and Corona Garrett (1994), the authors discuss three important aspects of the term at risk that help to clarify its meaning.     

The Agential Point of View

Agentialist accounts of self‐knowledge seek to do justice to the connection between our identities as rational agents and our capacity to know our own minds. There are two strategies that agentialists have employed in developing their position: substantive and non‐substantive. My aim is to explicate and defend one particular example of the non‐substantive strategy, namely, that proposed by Tyler Burge. In particular, my concern is to defend Burge's claim that critical reasoning requires a relation of normative directness between reviewing and reviewed perspectives. My defence will involve supplementing Burge's view with a substantive agentialist account of self‐knowledge.     

Keeping Covenants and Confidence Sacred: One Point of View

In this age of HIV (human immunodeficiency virus) disease, counselors struggle with the dilemma of whether to breach therapeutic confidence in the instance when a client who is HIV infected has informed the counselor of continued sexual activity or injectable substance-using activity without informing his or her partner(s) of this HIV-positive sero-status (being infected with HIV). As more of the one million people infected with HIV become aware of their sero-status, many will seek psychotherapeutic services. Thus, such ethical dilemmas will become intensified. Ethics of covenant have much to contribute to professional consideration of such dilemmas.     

A Religious Point of View

The purpose of this paper is to show connections between Wittgenstein's approach to philosophy and the writings on religion of two authors whom we know Wittgenstein read and admired: William James and Leo Tolstoy. Wittgenstein stresses certain attitudes toward philosophical ‘problems’ which resemble the attitudes that James and Tolstoy connect with religious faith. There are also similarities of phrases and expressions. It is not possible to say that these writers influenced the way Wittgenstein regarded philosophy, but it suggests that he recognized the similarities between their approaches and his despite the differences in subject. Consequently it helps to clarify why he would speak of his approach to problems as being from ‘a religious point of view’ even though its orientation is not specifically religious.     

Unity of Psychology: A Cross-cultural Point of View

To broadly communicate our view of the unity of psychology, the standpoint of recognized cross-cultural and diverse national psychologists is reviewed. Unity is analyzed internationally in terms of: (a) educational programme contents; (b) levels of training; (c) applications; (d) politics; (e) statutory objectives; and (f) theoretical models. Neither practical nor theoretical issues need disrupt this unity.