马克思主义哲学与旧哲学比较的新视角

本文通过哲学改造客观世界功能这一崭新视角,比较马克思主义哲学与旧哲学的异同,认为马克思主义哲学与旧哲学在改造客观世界功能方面的相同点主要体现在三个方面一是两者都是对时代的反映和概括;二是两者都是通过改变人的思维方式,影响或指导人们改造客观世界的实践活动;三是两者都提出了改造客观世界的理想蓝图.两者的不同点主要体现在五个方面一是两者对改造客观世界的态度的认识上是不同的;二是两者对改造客观世界的出发点认识是不同的;三是两者对改造客观世界的主体的认识是不同的;四是两者对改造客观世界的途径的认识是不同的;五是对改造客观世界的目的的认识是不同的.通过这一比较,进一步揭示马克思主义哲学在哲学史上发生革命性变革的根据和意义.     

论共识

改革开放以来,人们的认识日趋活跃,不同的观点、不同的看法对于促进认识的发展具有重要作用。另一方面,与不同观点、不同看法相映成趣,作为共同观点、共同看法的“共识”现象对于促进人们的交往与合作具有越来越重要的价值。本文就“共识”的哲学意义作初步探讨。 什么是共识 共识是人们认识过程中的自然现象。共识,顾名思义就是共同认识。它是不同认识主体在追求价值与真理的过程中形成的具有普遍性的共同看法。认识是“人脑对客观世界的反映”。它包含感性认识和理性认识两个阶段。马克思主义哲学认为,人的认识是在实践的基础上,不…     

世界经济低速增长现象分析

20 0 1年世界经济低速增长。要从世界经济的客观规律来研究这个现象。如何认识和对待世界经济生产力和生产关系的变化 ,并为自己国家经济发展所用 ,就产生不同的效果。展望世界经济的发展 ,前景还是光明的     

"取象比类"认识本质的复杂科学思考

在对"取象比类"认识所引起的困惑及其本质等进行复杂科学分析的基础上,认为其实质是对多因素作用下的疾病整体变化--不同病理状态及其演变、防治规律的认识与把握.它不同于现代医学的针对具体病因或组织器官的认识与把握防治.其优势与不足,只有在复杂科学的前提下才能有一个更准确、客观、清楚的认识.     

试论个体认识的社会效应

当今社会,信息化、社会化高度发达,世界交往关系更趋紧密。开放性和创造性已经成为现时代的两大显著特征。与此相适应,个体认识能否在迅猛变化的时代中取得最佳的社会效应,更是人们求得自我实现,促进社会进步的一个重要前提。本文试图从微观与宏观、个人与社会的有机统一的视角,探讨个体认识的社会效应。     

成长之旅

本文通过回顾自己成长经历,不断地了解、认识和把握自己。并通过阐述我不同时期的经历、社会环境、生活事件,并结合心理学的相关知识,分析了我的成长经历对人格形成和心理变化的影响。     

“取象比类”认识本质的复杂科学思考

在对“取象比类”认识所引起的困惑及其本质等进行复杂科学分析的基础上，认为其实质是对多因素作用下的疾病整体变化——不同病理状态及其演变、防治规律的认识与把握。它不同于现代医学的针对具体病因或组织器官的认识与把握防治。其优势与不足，只有在复杂科学的前提下才能有一个更准确、客观、清楚的认识。     

冲突化解的理论与实践

导论:冲突解决与冲突化解本文旨在阐释如何才能将暴力冲突或潜在的暴力冲突化解为个人或社会变化的和平过程。我们首先用一些概念构架来分析冲突与和平变化的过程,然后再探讨在人际间、家庭中、学校里以及社区内冲突化解的理论和实践。本文将从不同文化的视角来探讨冲突的化解,     

伊斯兰教高等教育机构“马德拉萨”历史探源北大核心SSCI

“马德拉萨”(madrasa)是伊斯兰文明中的高等学府,其兴起和发展不仅受到早期伊斯兰世界内部不同教育传统的影响,也与中世纪中亚佛学院和西欧基督教大学存在相互作用和影响。本文意在探索马德拉萨的缘起与发展,分析其作为大学型机构的办学特点、多元影响以及对跨文化视角下认识大学本质的启示。     

在认识和实践中运用简单与复杂的范畴

客观事物存在着简单与复杂的关系,反映客观事物这种内在联系的简单与复杂的范畴,是我们认识世界和改造世界的一个重要工具,我们应该在认识和实践中很好地运用它。 事物本身无论怎样复杂,它总是由一个或多个简单的要素或环节构成的。因此,一般地说,我们认识事物或改造事物,应从简单的环节着手。恩格斯曾经指出:“研究运动的性质,当然应当从这种运动的最低级、最简     

"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".     

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     

"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…     

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.