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。     

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。     

《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…     

《侈靡》篇时代与作者蠡测——郭沫若《侈靡篇的研究》质疑

《管子·侈靡》篇素称难读。明刘绩言“此篇多错简,不可读”(《管子补注》),朱长春言“《侈靡》大奇,宿儒难解”(《管子榷》)。郭沫若先生《管子集校》对其文通篇校理,又撰长文《侈靡篇的研究》(《历史研究》1954年第3期,后收入《奴隶制时代》一书)分析剖判,辟路蓝缕之功卓然可鉴。然笔者对郭老《侈靡》篇作于公元前190年前后的西汉     

论王安石对《中庸》的诠释——兼论与二程诠释的异同

王安石不仅较早地对《中庸》作过诠释,而且他的诠释曾产生过重要的影响。王安石的《中庸》诠释,不仅扩大了《中庸》的影响,而且在促使士人更加重视性命之学探讨的同时,还进一步促使士人形成和加固了内圣外王的价值观(或担当精神),这在较大程度上回应了佛老的挑战。在内圣外王、性情关系等方面,虽然王安石与二程对《中庸》的诠释有一致之处,但从整体上看,相对来说,王的诠释存在支离之弊,而二程的诠释则更为圆融,故王的《中庸》诠释被洛学所超越是宋代《中庸》学发展之必然。     

儒家经济思想的现代诠释——以《孔门理财学》为中心

近代中国经历着从传统向现代的转换,儒学作为传统文化的主干,与现代化之间存在诸多矛盾和不适应之处.陈焕章为建立儒学与现代性的关联,在《孔门理财学》中,他重新诠释了儒家传统的义利关系,阐发了新的四民观,使儒家经济思想变得切实可用,并能够在中国现代进程中发挥积极作用.陈焕章对儒家经济思想做的现代诠释,一方面是想要达到保存儒学...     

道教文化价值的现代诠释——读孙亦平教授新著《道教文化》

孙亦平教授的新著《道教文化》(南京大学中国思想家研究中心推出的中华传统文化丛书之一)放眼于21世纪现代中国社会新文化建设这一宽广的学术视野,借鉴当代西方诠释学的理论与方法,对道教的历史源流、宗教信仰、哲学思想、仙学精神、生命观、伦理观、幸福观、社会观、生态观、科技成就、文化     

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.     

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.     

从本体-历史的观点看

一、科学哲学的岔路半个多世纪前问世的奎因的那本《从逻辑的观点看》(1953),至今还影响着我们:从整体主义的观点出发启迪了诸多后实证主义的灵感。与奎因的本体-逻辑的与认识-逻辑的观点不同,本文想要阐述的是一种本体-历史的观点。这是两类不同性质的理论。我认为,本体-历史的观点同样也适