"浩然之气"与"德气"——思孟一系之气论

"浩然之气"是孟子的一个重要概念,而如何理解"浩然之气"也一直是孟学研究中的一个重要问题.由于<孟子·公孙丑上>在"浩然之气"的一段文字前,又提到"夫志,气之帅也;气,体之充也",所以学者往往用"体之充"之气来理解"浩然之气",或未对二者做出明确区别.     

孟子“浩然之气”说探原

孟子提出的"浩然之气",是在已有气说的深厚历史基础上,延续和更加彰显了孔子以来早期儒家对道德修养和君子人格的执著追求。"浩然之气"根源于人先天的内心善端,是在道德高度自觉的基础上的精神力量和伟大人格的彰显;其内涵丰富,是道德认知、情感、意志的综合表现,显著特征是至大至刚,配义与道,由"直养"功夫培养铸就。     

养浩然之气,强立身之本——成都市金牛实验中学校“立人教育”创新侧记

孟子说：“吾善养吾浩然之气.”浩然之气就是天下之气、昌盛之气、明达之气,养浩然之气就是要培养正气、大气、静气、包容、和谐等良好品性和行为素养.强立身之本,就是浩然之气见诸行动的德行立身、理解掌握学科知识技能和学科思想方法的知识立身、关乎人生远景的基础要素和关键能力立身.     

孟子“浩然之气”的体育学阐释

孟子说的“浩然之气”也就是由人体内表象出来的“精神之气”。从体育学的角度看，孟子首先承认的是人的身体之内固有“物质之气”，这种固有的“物质之气”经由“养”之后，便升华成为“浩然之气”。人体之内的“物质之气”升华为“浩然之气”所经历的这个“养”的过程，实际上就是一个“气”的运动过程，这个过程与我们今天所说的“气功”是一致的。     

俯仰无愧怍--论朱子“浩然之气”章解的诠释意义北大核心CSSCISSCI

朱子站在理学的立场,对《孟子》"浩然之气"章作出了独到的诠解。他以本末内外之说阐释了心气、心言、志气的含义及其关联;剖析了"浩然之气"的神秘、刚大、先天、创生等特点,将"仰不愧於天,俯不怍於人"视为"浩然之气"的主旨,突出了它的义理性。在养气工夫上,朱子将"知言"视为养气之前提,直养、配义、集义为根本,"有事而勿忘勿正勿助"为节目,强调道德修养工夫的实践性、彻底性和一贯性。朱子对本章的诠释充分体现了他的诠释理念:"看本文意义,会立言指趣,识为学功夫"的诠释目标,虚心讽诵、专一理会、通贯深入的诠释方法,批判中继承,继承中超越的诠释特点。朱子对本章集大成之诠释在儒学诠释史上树立了典范,具有重要的理论和现实意义。     

道德自觉意志之显现与存养——孟子思想的道德形而上解读

孟子的道德理论主要由三部分构成。首先,价值根源与道德自觉意志的显现。"四端"之"端",既为端绪又为始点,人通过对当前问题自觉之反省,觉振道德主体内在固有的自觉意志,进而肯定人的自觉意志本然具有成就德性的能力。其次,将内在道德意志畅遂发皇地推发出来。道德认识论之"应然"不必然体现于道德的实践当中,故须有自觉意志的存养之道,亦即自觉之努力,方能充分展露自觉心所含有的德性。最后,"志""气"对扬,须以"志"统"气",以德性自觉意志统括生命情意。总之,在孟子德性思想的脉络中,主体的成德进程是由价值意志内在之自觉,进而扩充以达至本体德性而最终完成的。     

孟子“义袭”说辨正

在论述如何涵养"浩然之气"时,孟子以"集义"与"义袭"相对。他认为:作为涵养工夫,"养气"与"集义"须臾不可相离。唯有如此,"浩然之气"方得充实与浩大,以致"塞于天地之间"。"集义"即"配义与道",体现的是行为的"居仁由义"性。与此相对,"义袭"之为则属于"行仁义",是不具有道德自足性的,故不能生发、滋养"浩然之气"。所谓"其为气也,……是集义所生者,非义袭而取之也",其义为:"浩然之气"乃是"集义"所生,非为假"义"之名可自外而一举袭得之也。     

李延平论“浩然之气”与“夜气”

孟子的“养气”工夫，自二程提倡以来，便成为理学的核心话题之一。朱子老师李延平的独到理解丰富和发展了这个话题。他极为突出养“夜气”的地位，而对“浩然之气”采取回避的态度。在他那里，“浩然之气”和“夜气”虽然都是人体内生之气经过义理规范、调顺出来的结果，但有着明显的区别：“浩然之气”是实践主体在“养勇”、应事的情境中出现，带着外发、刚硬的色彩；而“夜气”是学者明显思维、情感活动停息后自然呈现出来的，更具内敛涵养生发的品格。虽然“养夜气”、“体验未发”两项工夫相近，但前者更方便初学者下手。这正是延平主动引导朱子从事“养夜气”工夫的原因。     

礼理之变对中国画的影响

封建贵族社会"礼"就是法,把贵族小社会之"礼"推向集权平民大社会,显然不匹配,对"礼"的简化,对儒学终极的解释便产生"宋理"。"天理至善",人性有"天理"一面,也有人肉体之"气"一面。"气"是善恶之源,孔子的人本是被动的"克己复礼",孟子的人本是主动的"养浩然之气"。是固,"礼"时代的绘画是"成教化,助人伦"之作,"理"时代的绘画是"心源"之作。"礼""理"之变使中国画入俗外,更塑造着中国画色形之彩。     

论孟子的身体美学

孟子认为,人外在形体与内在德性是相表里的,这是一种"身心合一"的身体观。这种身体观由对孔子"仁"的发展和突破而来,这是基于人心善端的扩充论证了人性善。扩充的过程就是通过身体之气特别是"浩然之气"对善端进行存养,不但可使内在德性充实完满,而且这种道德之气还使外在形体生发出光辉,从而达到一种美的境界。这种美还不断地以各种形式显现于天地万物。最终人不仅"身心合一",也达到了"天人合一"的理想境界。     

易道辩正

易道是易学思想的精髓或内在精神,其最根本的特征是所谓的“一阴一阳之道”。作为易学结构基元的易卦卦象符号,与阴阳观念具有先天性的亲和力,从而使得阴阳观念有了一个可以符号化表征的形式系统。在汉代,阴阳五行与易学成为一个统一的有机整体。两汉的象数理论试图将易道(天道)完全形式化努力的最终结果是“入于礻几祥”,成为一套牵强附会的繁琐哲学。魏晋以后,诸如“时”、“中”一类具有明显的个人独知默会、参悟修证意义的命题,逐渐成为一阴一阳、生生不息的“易道”最为生动的表征。道之真谛,若以易理言之,就是“自强不息”,“与时偕行”。     

"全球伦理"与"文明的冲突"

自美国9.11恐怖袭击事件后,塞缪尔.亨廷顿关于“文明冲突”的理论引起人们高度兴趣。以宗教为核心的文明之间的冲突真的难以化解吗?汉斯.昆的“全球伦理”观点对此提出挑战。本文将浅析一下“全球伦理”,及其化解“文明冲突”的可能性。     

方术迷信的"灵验"揭秘

方术作为中华神秘文化的一个重要的组成部分,是一种既不同于宗教又与宗教有联系的企图借助于“鬼神”等神秘力量来消灾免祸、延年益寿、添财加福的可操作性的东西,如八卦术、算命术、风水术、占梦术、测字术、巫术等。 方术尽管是唯心的不可相信的东西,在历代也遭到了一些人的攻击和批判,然而为何屡不绝迹,有时甚至风靡一时、影响很大,即使在今天仍然有其市场呢?其中一个重要的原因在于一些人认为方术“灵验”。 方术“灵验”的原因是什么?到底是哪些因素     

"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".     

The development of children's understanding of "because" and "so"

Children's (5 years, 8 months to 8 years, 4 months) comprehension of "because" and "so" was assessed on both enactment and sentence completion tasks. The use of a within-subject design permitted performance on each task to be interpreted in terms of performance on the other. The pattern of results provided evidence against a componential model for the acquisition of causal connectives. This model holds that the two meaning components (cause, order) are acquired separately, with the order component being acquired several years later than the causal component. The results also were in accord with predictions derived from a contextual model of children's developing understanding of terms expressing logical relationships. This model posits that the understanding of relational terms is initially context dependent, such that children can understand relational terms when they express familiar relationships, but experience difficulty in forming representations of novel relationships solely on the basis of linguistic input. The lexical components of because and so are understood during the context-dependent stage, and the transition from context-dependent to context-independent understanding does not reflect further lexical development, but rather increasing facility in dealing with decontextualized linguistic input.     

Comparison of two theories of "ratio" and "difference" judgments

This article examines the hypothesis that judges compare stimuli by ratio and subtractive operations when instructed to judge" "ratios" and "differences." Rule and Curtis hold that magnitude estimations are a power function of subjective values, with an exponent between 1.1 and 2.1. Accordingly, the two-operation model tested assumes magnitude estimations of "ratios" are a comparable power function of subjective ratios. In contrast, Birnbaum and Veit theorize that judges compare two stimuli by subraction for both "ratio" and "difference" instructions and that magnitude estimations of "ratios" are approximately an exponential function of subjective differences. Three tests were used to compare the theory of one operation with the two-operation theory for the data of nine experiments. The results strongly favor the theory that observers use the same operation for both instructions.