站着做人，蹲着做事

2003年，26岁的招远小伙儿李朝杰下岗了，下岗后不甘寂寞的他，筹措资金和别人合作做生意，但是商海茫茫，扑朔迷离，东拼西凑的本钱刚出手便被人骗得精光。     

"兴趣"与"实存":"行为的理由"与"直观的经验对象"——对康德美学第一契机的重新解读

当前对于康德美学第一契机中的两个关键词“兴趣”与“实存”的误读源于脱离康德整个批判哲学体系。在康德哲学中,带有兴趣的愉悦感都与行为的理由联系在一起,任何实践活动都是要把欲求的对象变成一个直观的经验对象,反之,不带任何兴趣的审美的愉悦感与行为的理由没有任何关联,这种愉悦感的产生在于想像力能够超出对象的“实存”创造出具有某种普遍性的、与知性之机能协调一致的“形式”。     

做人的解释

世间什么最难?做人最难，解释做人也最难。拼上三年两载功夫做成一两件事不难，做人和解释做人却是一辈子的事，弄不好一辈子不会做人，也弄不清做人的解释。不会做人怎么做事?一个人连人都不会做还能做什么?还能解释什么？     

"唯一的"、"最好的",还是"独立互补的"?——"西学东渐"再检讨

该文的立论根本在于,检讨以欧美为代表的西学之意识形态的智能本质,其引导方向,在科学技术上谋求对自然的主宰,在政治哲学上谋求对人的主宰,因而,它们的普世“唯一”是虚假的,退而求其次的“最好”显示着“最强”的权力意志。而以“道法自然,大而化之”的中国智慧则应开启完全不同的人生境界,但首先必须在强力的基础上提供“独立而互补”的参照与限制。结论是“西学东渐”的历史应该结束了。     

“做人”及其相关日常伦理观念分析——以廖申白先生“做人”和“做事”两文为基础

"做人"是一个基本的日常伦理观念。作为目标的"好人"和作为方法的"会做人"是"做人"的题中之义,在日常使用中显示出与现代公共生活不适应的问题。"做事"对"做人"的约束不等同于现代公共生活要求的客观性。即便如此,"做人"依然是一个具有生命力的观念,它越是接受符合时代共识的限制,越能焕发活力。"做人"观念起源于"家"这一独特的互动机制和关系网络,向家之外的语境扩展时不是推广某一种身份,不是推荐某一个品质,不是扩张某一类组织,具有开放的特点,这亦是它保持生命力的原因。     

《老子》之"道"及其音乐观

长期以来,人们对于《老子》中提出的“音乐相和”说与“大音希声”、“五音”的对立范畴,普遍地理解为是对“有声之乐”的肯定,甚至视为审美的最高境界和音乐的代言词,其实这是一种误解。因为《老子》全书以“无”为本,否定一切世俗之“有”,旨在泯灭一切文化成果,对于人为之乐亦是如此,以无声之“道”否定有声之乐,其消极作用是显在的,故对此予以纠正是非常必要的。当然,基于“道”之本体所蕴涵的深刻的辩证法思想和深邃的意会之蕴,及客观上显现出审美经验的普遍规律,则当另作别论。     

"宗教乡愁"如何可能?

宗教乡愁(religious nostalgia)是伊利亚德表述的一个重要概念.它意指对神圣的渴望,渴望回归于起源性的时间,也就是渴望回归于众神的临在,而存在于"彼时"(illo tempore)的世界里.本文沿着"宗教乡愁如何可能"的追问,试着探讨宗教认知方式的本体论根源.本文认为人的有死与有限的生存方式成就了这种本体性的根源,此外,正是宗教乡愁使人成为完全的人,获得宗教与文化意义上的生命.     

站着做人,蹲着做事

2003年,26岁的招远小伙儿李朝杰下岗了,下岗后不甘寂寞的他,筹措资金和别人合作做生意,但是商海茫茫,扑朔迷离,东拼西凑的本钱刚出手便被人骗得精光。李朝杰仿佛一夜之间苍老许多,下班后他不愿回家,感觉自己没脸面对自己的老婆孩子。可生活还得继续,无奈之下,他只能四处举债。一个偶然的机会,他结识了一名擦鞋匠,这个擦鞋匠也是年     

做人与做事

在生活中,我们常常看到这样的现象:有的人,论本领,"文不如张良,武不如韩信",却人缘热闹、口碑吐春,不仅近悦远来,而且事业日上。有的人,论本领,"力拔山兮气盖世",不仅要风能得风,而且要雨能得雨,却人缘冷清、口碑见     

做人与做事

正贺若弼是隋朝名将,出生于将门世家的他,在父亲贺若敦的严格教导下,从小就立下大志。长大后的贺若弼更以善骑射和骁勇善战闻名。在著名的南下灭陈战争中,贺若弼带领士兵们一马当先,以先发制人的勇猛一举歼灭了陈国的主力。他自己也因为在灭陈战役中的巨大贡献被封为上柱国,并晋封宋国公。但战功赫赫的贺若弼,最后     

On Being One's Own Person

The aim of the paper is to provide a philosophical account of our sense that some people are more their own person than others. I begin by exposing the weaknesses in three possible accounts, which I label the "interventionist", the "existentialist" and the "ideal" accounts. I then go on to argue that the distinguishing feature of those who are their own person is that their natural inclinations are accurately expressed in their behaviour.     

You Make Your Own Luck

This essay takes up two questions. First, what does it mean to say that someone creates her own luck? At least colloquially speaking, luck is conceived as something out of an agent's control. So how could an agent increase or decrease the likelihood that she'll be lucky? Building on some recent work on the metaphysics of luck, the essay argues that there is a sense in which agents can create their own luck because people with more skill tend to have more opportunities to benefit from luck. Second, what implications does this conception of luck have for related topics such as how we evaluate performances (like shooting an arrow), including coming to know something? The ubiquitous presence of luck in our actions is often underappreciated. The essay argues that when we combine an expected outcomes view of luck with a counterfactual view of causation, the distinction between environmental and intervening veritic luck seems to disappear. We need a more nuanced view of how luck sometimes undermines credit for success in agents' actions. The upshot of this view is that while luck may undermine the creditworthiness of an agent's success, it only partially undermines creditworthiness.     

Can a Young Person Write His Own Obituary?

ABSTRACT: A definition of an obituary—what it is and what it is not—is given. The criteria for a New York Times obituary are reported. From a sample of over 100 obituaries elicited from college students at Harvard in 1969 some typical examples and reactions are cited. In general, it is concluded that young people have difficulty objectifying themselves or seeing themselves as dead. “Only the young are immortal” is the main theme of this brief paper.     

If You Want to Do Something About Your Own Craziness, Have Your Own Experiential Sessions

If a person is troubled by worries or fears about being crazy, out of one's mind, psychotic, the person can learn to have one's own experiential sessions aimed at two goals. One is to undergo a deep-seated, qualitative change toward becoming the person one is capable of becoming. The related other goal is to be free of the worrisome, fearful scenes or situations of being crazy, out of one's mind, psychotic. An illustration is given of how to achieve these goals by having one's own experiential session.     

命运掌握在自己的手心里

我永远忘不了16岁刚上高中的那个晚上.妈妈的一个内地来的朋友来我家做客.妈妈介绍说,"她"是一个出名的"神算子",请"她"给我看一看手相.当"她"的目光在我的手心上停留的时候,我头脑中一下子就浮现出<射雕英雄传>里也有"神算子"之称的瑛姑的那一章节内容.我还记得妈妈的那个朋友当时目光灼灼,仿佛穿越我的肩膀,延伸到无限的未来."她"严肃的神情使得满不在乎的我和妈妈,也不由得紧张起来了.如果真的能未卜先知的话,我倒真想知道自己的未来--能否考入大学?