忘生死而顺自然

“养生”是庄子思想中的一个重要内涵,从其养生观念可以关联到庄子哲学的整个体系。庄子哲学的出发点与儒、墨、法等家不同,并不注重对于现实社会问题尤其是所谓国家大事的探讨,他主张生命与生活是大事。庄子玄虚论道的根本目的,还是在于论人之生,故而在《庄子》中提出诸如“活身”“全形”“尊生”“卫生”“达生”等一系列养生命题。庄子谈养生最根本的立足点在于他把人视作自然界一物,《秋水》篇言:“号物之数谓之万,人处一焉”。人只不过是万物之一。四海之内,在天地之间只算得一粟,而天地在宇宙之中又犹如薒米,在这薒米之上有万物,人是…     

超然绝俗与返本归真:魏晋美学生成的庄学基础

魏晋时代可以说是中国美学史上的第二个黄金期。由于社会动荡不安,新的政治教化尚未形成,逐渐摆脱汉儒纲常名教束缚的人们在思想和行为上得到前所未有的解放与自由。这一时期,玄学是政治形态与思想文化的主导,它主要以古代典籍中最具形而上学特色、包含丰富哲理的《老子》、《庄子》、《周易》"三玄"为阐释对象,从哲学本体论的高度与美学形而上的精神理想来倡导一种道家对天地自然和谐的超     

《庄子》体育思想研究的回顾与反思

文章检视了以往《庄子》体育思想研究的发展轨迹,认为过去《庄子》体育思想研究发展的突出特点主要表现在三个方面,一是养生思想是研究重点,二是哲学透视是研究主体,三是与道家、道教密切关联。而在把《庄子》体育思想放置于中国古代体育整体发展环境中研究和加大《庄子》体育思想研究的政府引导力度,以及《庄子》体育思想研究与西方体育思想研究密切结合上,尤其需要引起足够的重视。     

畅论中国关学与文化精神——“李泽厚思想学术研讨会”报道

2010年9月，李泽厚先生80岁寿辰。中国社会科学院哲学所美学室、《世界哲学》编辑部、《读书》编辑部和北京第二外国语学院跨文化研究院联合主办的“李泽厚思想学术研讨会”在京召开，国内外30多名专家学者及40多名在京博士、硕士研究生共聚一堂，就李泽厚的美学创构、思想阐释、学术方法及文化涵义等展开深入探讨，其间屡屡涉及中国现代美学的历史担负以及中国文化精神的现代命运。     

早期道教的美学思想 以葛洪《抱朴子》为例

<正>道教美学思想源自老子哲学,《道德经》在哲学层面对“美”进行了简要的阐释;庄子在继承老子哲学的基础上,建构起自己的哲学体系,并且“在其中突出了自己的美学思想和美学趣味,客观上建立了道家美学思想框架,奠定了道家—道教一脉美学思想发展的基础”。（潘显一、殷明：《论道教美学思想的发展与嬗变》）庄子的道家美学思想在魏晋南北朝时期,经过早期道教各派的改造、创新,于隋唐时期形成相对成熟的道教美学思想,并且一直贯穿于整个中国美学思想史。     

《庄子》辟思刍议

古汉语"辟"的含义非常丰富,以"辟"概括《庄子》的思维特色,很能展示《庄子》思想的力量。于喁相随、始源浑沌、六合祥和是《庄子》辟思的三个重要层面。通过与西方文学精神的对比,可以揭示《庄子》去中心、原始理性共生、自然人文同在的美学思想。     

李泽厚美学思想的发展历程:以海德格尔为参照

海德格尔的存在论美学对李泽厚思想转变影响重大。20世纪50年代,囿于各种原因,李泽厚对海德格尔的思想尚未重视。六、七十年代,李泽厚通过对康德的研究吸收海德格尔的存在哲学,为其思想的转折作了铺垫。作为重要的转折期,80年代,李泽厚逐渐显露出对海德格尔存在论思想的兴趣,并且吸收了他的存在哲学来补充自己的美学理论。90年代,李泽厚对海德格尔态度的摇摆,是基于他对当下社会的反思。20世纪至今,李泽厚更加重视伦理学,并更加活用海德格尔的存在论来探索人生问题和哲学发展的前路。李泽厚美学思想的转向并非是颠覆性的,事实上,李泽厚美学思想的发展和他对海德格尔的吸收和反思体现了他对存在主义批判、发展的历史过程。     

庄子的无神论思想刍议

庄子与道家的创始人老子,向来以"老庄"并称。庄子对老子道的思想的继承和发扬,早在《史记》内就有记载。《庄子》一书从头到尾以道贯穿,每一篇都以道为纲。《老子》说道是万物的祖宗,上帝也不例外。《庄子》说道产生了鬼神和上帝。在鬼神问题上,庄子用事例告诫人们,真正的鬼神是在于人间人为的鬼神。庄子还举出小鼠知道在神坛下打洞可以避免烟薰和挖掘之祸,以此否定了神灵的存在。在神仙问题上,《庄子》一书内没有一处有神仙这个称谓。《庄子》所描写的至人、神人、真人、天人、圣人,是庄子用寓言手法比喻为他的理想化身,这些人是品格高尚的凡人,不是长生不老的神仙。在生死问题上,庄子说:"人之生,气之聚也;聚则为生,散则为死。"气是道所生,是物,排除了永生不死的灵魂的存在。庄子继承和发扬了老子的无神论思想,并展现了自己的无神论思想体系。     

心灵苦旅中的生命放歌——解读《庄子&#183;逍遥游》

庄子哲学的主题是放歌生命。位居《庄子》首篇的《逍遥游》是庄子哲学之总纲。对于庄子来说,“逍遥游”既不是“鲲”在水中的游,也不是“鹏”在空中的游,而是“心”在世间的游,是精神的苦旅：神游!只有神游是游于“无穷”的逍遥游。“游”即化“形”归“虚”,是“心”对“形”的抗争。     

庄子的美学思想

《庄子》一书是我们今天研究庄子的主要资料。但是,《庄子》中,既有庄子的作品,也有庄子后学的作品,而主要思想却是庄子的。依据《庄子》来研究庄子的美学思想,同样,既有庄子的、也有他的后学的。所以,所谓庄子的美学思想,确切地说,应该是战国时期庄子学派的美学思想。本文谈到庄子,往往包括他的后学在内。     

庄子"天地大美"思想的现代阐释

在知识学、美学、伦理学分科的学术背景下解读庄子思想,庄子以“道”为指归,批判现实人生中的知识、伦理因素,追求与“道”相融通的境界,向自身、向固有存在结构复归,具有美学内涵。“天地大美”作为其唯一肯定的通达于“道”的中介,在于使世界以其本来面目自然呈现,具有“美”的本体意义,成为体现庄子思想美学内涵的核心范畴。     

THE TRANSFORMATION OF THINGS A REANALYSIS OF CHUANG TZUS BUTTERFLY DREAM

Chuang Chou's Butterfly Dream is perhaps the most well-known and widely studied passage in the Chuang Tzu . It is also one of the most slippery with regard to its meaning. In this paper, I have proposed that the meaning of this passage can be clarified when the passage is recognized as an embodiment of Chuang Tzu's main thane and the double-bind method of instruction which is found throughout the second chapter of the Chuang Tzu. Understood as such, the passage stands as the quintessential example of this theme and teaching style, pressing the reader to transcend the limits of dualistic thinking and awaken in the fullest sense of the word. When viewed from this vantage point, the perplexing nature of the passage dissolves and its beauty and profundity shine through as never before.     

老子顺应的自我观探究

从心理学视角探究老子的自我观,指出老子的自我观本质上是一种顺应的自我;其中,顺应的前提是"明",顺应的基点是贵身,顺应的方式是无知、无为、无欲,顺应的工夫实践是致虚守静,顺应的环中则是保持自我之真、不失自身的主宰.最后,指出老子顺应的自我的理想形象,以及老子顺应的自我观对塑造健康自我的意义.     

朱子思想中的内在困境——由朱子哲学向阳明哲学衍化的可能性分析

朱子思想原本有着对于生活境域、对于“形而上”与“形而下”之间的活境的深刻感受。然而，朱子终不能抵挡思想史上常有的现成化倾向，最终造成思想与生活、形而上与形而下的割裂。王阳明思想的一个重大意义就是克服朱子思想中这种内在的不协调之处。     

Dancing With the Unconscious: The Art of Psychoanalysis

This article examines psychoanalytic work as an art and uses the metaphor of dance between two unconscious minds to describe the rich creativity of mental life. Free association, transference/countertransference, and dreamwork are each discussed for their creative dimensions and their coupling in the cure. A compelling session with dream analysis of a transsexual patient is presented verbatim (along with the author's inner thoughts) to illustrate the art of dance that takes place between analyst and analysand.     

略论佛教对道教心性论的思想影响

本文认为,老庄道家和魏晋玄学影响了佛教尤其是禅宗的心性论,随后佛教特别是禅宗的思想又反过来影响了道教的心性论。文章着重从轮回果报与形亡性存、万法皆空与忘身无心、心生万法与心为道体、明心见性与修心炼性诸方面分析佛教对道教心性论的影响,强调佛教对道教在转变人的形体、生命、人性、心性修养、人生理想的看法上起了巨大的推动作用,并指出就心性思想影响的深度和广度来说,佛教尤其是禅宗都超过了儒家对道教的影响。     

Frequency,characteristics and functions of future‐oriented thoughts in daily life

Despite the growing interest in future‐oriented cognition in various areas of psychology, there is still little empirical data regarding the occurrence and nature of future‐oriented thoughts in daily life. In this study, participants recorded future‐oriented thoughts occurring in natural settings and rated their characteristics and functions. The results show that future‐oriented thoughts occur frequently in daily life and can take different representational formats (more or less abstract), embrace various thematic contents (e.g. work, relationships) and serve a range of functions (e.g. action planning, decision making). The functions and characteristics of thoughts differed according to their temporal distance, with thoughts referring to the near future being more specific and serving action planning to a greater extent than thoughts concerning the far future. The characteristics of future thoughts were also related to affective content, with positive thoughts being more frequent, more specific, and associated with more visual images than negative thoughts. Copyright © 2009 John Wiley & Sons, Ltd.     

Balanced states of mind in psychopathology and psychological well-being

The balanced states of mind (BSOM) model proposes that coping with stress and psychological well-being is a function of the BSOM ratio of positive thoughts to the sum of positive and negative thoughts. Based on different BSOM ratios, different BSOM categories are constructed to quantitatively differentiate levels of coping with stress and psychological well-being. The cognitive content-specificity hypothesis states that there are unique themes of semantic content in self-reported automatic thoughts particular to depression or anxiety. This study investigated the BSOM model and its cognitive content-specificity for depression, anxiety, anger, stress, life satisfaction, and happiness, based on negative and positive automatic thoughts. Three hundred and ninety-eight college students from Singapore participated in this study. First, BSOM ratio and positive automatic thoughts were positively correlated with life satisfaction and happiness, and negatively correlated with stress, anxiety, depression, and anger. In contrast, negative automatic thoughts were positively correlated with stress, anxiety, depression, and anger, and negatively correlated with life satisfaction and happiness. Second, levels of psychopathology and psychological well-being were statistically differentiable among the BSOM categories for depression, happiness, perceived stress, and life satisfaction; and less statistically differentiable among the BSOM categories for anxiety and anger, as expected based on the BSOM model and cognitive content-specificity hypothesis. Third, the results were more supportive of the BSOM model for depression, followed by happiness, perceived stress, life satisfaction, anxiety, and anger in terms of percentage of variance accounted for by BSOM categories, as expected based on the cognitive content-specificity hypothesis. Taken together, the results suggested that the more moderately positive thoughts one has (balanced by negative thoughts), the better mental health outcomes one has. Implications and limitations of these findings are discussed.     

《周易》之组织心理思想初探

《周易》中蕴涵着丰富的管理心理思想。文章主要从《周易》的权变观、生命周期观和《周易》对组织文化建设的启示来挖掘其组织心理思想。在论述生命周期观时,对屯卦的创业管理思想和革卦的组织变革思想进行了具体论述。从刚柔并济、居安思危和义利合一三个方面论述了《周易》对组织文化建设的启示。