全真道"功行"与达磨"二八"之比较

功行双修乃全真道重要教义之-.其中,真功明显受禅宗之影响,真行则融入了儒家与大乘佛教之精神,二者之并重又似达磨<二入四行观>之理入与行入.文中将对全真道"真功"、"真行"与达磨"理入"、"行入"思想,分别陈述其要义,再综合分析二者之异同.     

"舍韩入扬"和"尊庄抑老"——北宋王安石建构"内在"的两个维度

北宋庆历新政之后,王安石的学术思想出现了"由外入内"的突变.此中突破,自见高妙:一是自觉舍弃了唐代韩愈"由文及道"的学路之后,王安石发凡汉代扬雄的"性论",催生了新的"性情合一说";又"以<玄>准<易>",将"扬氏易学"成功标榜为"孟学"的正宗嫡传,为自己下一步的"入孟",找到了合理的"拐点".二是创见性地解构传统的"...     

三论宗的"二智"理论

本文通过对嘉祥吉藏著述的考察,系统研究了长期为学术界所忽视的三论宗的"二智"理论,具体探讨了"二智"的种类、"二智优劣"、"二智相即"、"二智即解脱"等内容.     

李二曲"体"之思考

本文将二曲的本体世界划分为三个层次,一是作为万物本原的本体,二是作为人生本面的本体,三是作为仁义道德的本体,实质上二曲的本体是一种道德本体.     

确立"哲学创作"与"哲学研究"的良性循环关系——对哲学发展中一个前提性问题的思考

一“哲学创作”与“哲学研究”的良性循环关系是哲学健康发展的必要条件完整的哲学活动应该包括既相对独立、又不可分离的两个方面:一是“哲学研究”,二是“哲学创作”。哲学的健康发展有赖于“哲学研究”和“哲学创作”的良性循环关系的建立。在两者关系中,前者是后者的基础和准备,而后者则是前者的源泉和目的。两者既相对独立,同时又良性互动,从而形成一种双方相互支撑和促进的“理论生态”,这是哲学健康发展的必要条件。从基本次序而言,“哲学创作”应该先于“哲学研究”。哲学所“研究”者为何?最主要的无疑是哲学史上由哲学家所创造出…     

用科学的"慧眼"观察世界--从"母鸡产仔"和"男孩怀孕"说起……

2003年12月4日晚上,南京电视台“南京零距离”栏目报道了一件社会趣闻——本省某县农村一只家养的母鸡“生”出一只小鸡崽。不到一个月的时间又“生”出了第二只。大的一只已经长出部分硬羽,小的一只刚刚降生,毛绒绒的憨态可掬。两只小鸡都十分健壮活泼,老母鸡正在院子里悠闲地觅食,形体神态和其他母鸡无异。据鸡的主人介绍,这只母鸡已养了二年多,身宽体壮,下蛋勤奋,几乎每天一只,三、五天才歇窝一次。今年盛夏酷暑过后,从换毛开始产卵渐渐减少,十天半月才下一枚。上个月突然产下一只鸡雏,引起四邻惊异,有的说是“吉兆”,有的讲是“不祥”。二十多     

"人本"与"民本"

"人本"与"民本"是两个既有联系又有区别的概念.这两个概念可以说都是中国传统的思想,而又是近现代的表述[1].简言之,"人"相对于神和物而言,"人本"是普遍的哲学或文化的概念;"民"相对于国家和执政者而言,"民本"是政治哲学或政治理念的概念.     

对《苏轼易传》"天行健"等解的思索——老年学《易》所得启发之二

苏轼一生关注《周易》,晚年更加重视易理研究,《苏轼易传》采纳象数易学某些方法的同时,又崇尚理性,成为义理易学的代表作.苏轼强调"天行健"在于其不息的运动变化,而变化的内在因素在于阴阳二气的相摩相荡,使其生生不息,不断发展创新.     

"元二"解

元二之灾,乃汉人习语.前人读两<汉书>,或以"元二"为元年、二年之省称,或以"元二"为"元元"之错讹,均不得其解,因而导致了对某些史料的误读,兹试辨析如下. 按元二之灾,意指一元中的第二次灾难.汉自武帝太初元年(前104年)行<太初历>,成帝末刘歆改编为<三统历>,以四千六百十七年为一元,据<周易>爻数、营数推演,其中有九次阶段性的厄运.     

"华美衣服"与"肮脏衣服"

“我的弟兄们,你们信奉我们荣耀的主耶稣基督,便不可按着外貌待人。若有一个人带着金戒指,穿着华美衣服,进你们的会堂去,又有一个穷人,穿着肮脏衣服也进去,你们就重看那穿华美衣服的人说‘请坐在这好位上’,又对那穷人说‘你站在那里’,或‘坐在我脚凳下边’,这岂不是你们偏心待人,用恶意断定人吗?”     

"Psychotherapy" versus "treatment"

Presents a comment on "Psychological treatments" by D. H. Barlow. Barlow proposed that we distinguish between the terms "treatment" and "psychotherapy." The author believes that not only is the distinction unnecessary, but that its implications could have negative consequences for the field of clinical psychology. It is the proposed distinguishing feature that treatments are "specifically tailored to the pathological process that is causing the impairment and distress" that is most problematic. Clinical psychology does not need a distinction that further exacerbates the split between researchers and practitioners.     

"Enmeshment" and "Fusion"

The paper examines two related concepts utilized by two different schools of family therapy. Any family seen to be "enmeshed" is also seen as "fused," and vice versa. The difference in the level of focus, on the "system containing the individuals" (structural) or the "individual in the system" (fusion), determines the difference in therapeutic approach of these two schools.     

“对的”与“好的”

什么是“对的”,和对它的证立,是道德哲学中具有争议性的核心问题,也是效用主义和道义论间的主要差异之所在。统合效用主义对于“好的就是对的”这个陈述有一套完整周延的说法。而道义论对这个问题的证立不够周延或没有足够的说服力。     

"本体论"与"伦理学"--形而上学的两个向度

形而上学有两个密切相关的内在向度,就是本体论向度与伦理学向度.在哲学史上,哲学家们之所以在"追求形而上学"的同时,又总是"反形而上学",并非是人们的形上本性出了问题,而是因为人们总是将形而上学视为单纯的"一维性",总是用一个向度来取代或遮蔽另一个向度.而所谓的"后形而上学思想",也并不是消解了形而上学,而是指形而上学从"本体论向度"转向了"伦理学向度".     

"石狮"、"风水"与"吉祥"

谁都知道,在古老的中国,不管是衙门、宫殿、庙宇的门前,还是豪宅、大户人家的门口,人们都能看到摆着一对石狮。据说,这对石狮子在许多中国人的心目中,它不但是一种气派的象征,而且还是一种被人认为是好的“吉祥物”。如今,旧时的衙门没有了,但遗留下来的宫殿、庙宇的门前,其中有些石狮仍有保存。然而,想像不到的是,这号称“吉祥物”的石狮今天却开始“走”进某些党政机关的大门口,它们(石狮)在那里时时都在保护着这些政府要员“平平安安”、“吉祥如意”。这不仅使我联想起一些极端的报道,有些政府官员为升迁,请算命先生定位,用风水术为政府…     

从"管制"到"平衡"--政府与公众理想关系模式的构建及其制度化

论文从行政民主的角度探讨政府与公众之间的理想关系模式及其制度化构建过程 ,将我国在改革之前的政府与公众模式概括为管制模式。论文指出 ,在制度变迁的过程中 ,这一模式日益受到挑战。而在新的制度环境下 ,我国政府与公众的关系模式应该是平衡模式。这一模式的制度化措施包括培育自主的市民社会 ,赋予公众以独立的活动空间 ;促进行政公开 ,建立一个开放负责的政府 ;推进行政法建设 ,抑制行政恣意     

PREFERRING "HOUSEWIVES" TO "FEMINISTS"

Four studies are described outlining the favorability of attitudes toward women. In Study 1, participants indicated their attitudes toward women and men and their construal of the term "women". The results revealed that women were evaluated more favorably than men, but that male right-wing authoritarians (RWAs) who construed women as referring primarily to feminists were least favorable in their attitudes. In Study 2, participants indicated their attitudes toward both "housewives" and "feminists". The results revealed that feminists were evaluated less favorably than housewives, and that the most negative attitudes toward feminists were expressed by authoritarian men. Study 3 revealed that high-RWA males held more negative symbolic beliefs concerning feminists (i.e., beliefs that feminists failed to promote participants'values) and that these beliefs accounted for variation in attitudes among high RWAs and much of the RWA-attitude relation. Finally, Study 4 revealed that high RWAs perceived greater value dissimilarity between them-selves and feminists. The implications of the findings for future research are discussed.     

"Us" and "Them":

Abstract: In the Aristotelian tradition, politics is a matter of public deliberation over questions of justice and injustice. The Bush administration's response to the terrorist attacks of September 11, 2001, has been uniformly hostile to this notion, and it has instead promoted a jingoistic politics of self‐assertion by an America largely identified with the executive branch of its government. This is doubly disturbing, as the executive branch has sought to free itself from international law, multinational commitments, and domestic judicial regulation, even as it has sought to validate itself by demonizing its enemies. This essay draws out the disturbing echoes here of Carl Schmitt's work of the 1920s, in particular of Schmitt's conception of the sovereign as the ungrounded ground of the law and the political as the site of mortal conflict between friend and enemy. The essay argues that Schmitt's position in the twenties, for all of its evident problems, is superior to that of Bush, Wolfowitz, and Ashcroft in at least two senses: Schmitt condemns the idea of waging war for profit and recognizes that such wars will often be disguised as moral crusades waged against the “inhuman”; and he acknowledges that claiming to fight a war for humanity denies one's enemies their humanity, leaving them open to torture and even extermination.