论姜夔的"风雅美学观"

自<诗经>始我国古代文学中"风雅兴寄"的美学精神便一脉传承.<毛诗序>释"风雅"曰:"风者,讽也上以风化下下以风刺上言者无罪闻者足戒";"雅者,正也,言王政之所由废兴也".刘勰在<文心雕龙>中也多次将一风雅"并举提出"圣文之雅丽",强调作品意蕴的雅正.他释<诗经>"六义"时说,"风清而不杂""文丽而不淫"认为"风雅之兴,志思蓄愤.而吟咏情性,以讽其上".这些都为古代艺术的风雅传统定下了基调并为后世的文艺思想与美学观奠定了基础.     

以"天地之理"创"医学三论"--朱丹溪医学哲学思想探究

朱丹溪为金元四大家之一,他不仅精通医术,也是把理学思想融合于医学的杰出代表.他认为"通天地人曰儒,医家者流岂止治疾而已!当思其‘不明天地之理,不是为医工'之语."[1]故其以"天地之理"创"医学三论".其名作<格致余论>中始终贯穿着他这种以"天地之理"认识事物与研究事物的方法.对于这种方法我们认为可分三个层次探究.     

"曾点气象"异说

一 "曾点气象",事出<论语·先进篇>: 子路、曾皙、冉有、公西华侍坐.子曰:"以吾一日长乎尔,毋吾以也.居则曰:‘不吾知也!'如或知尔,则何以哉?"子路率尔对曰:"千乘之国,摄乎大国之间,加之以师旅,因之以饥馑;由也为之,比及三年,可使有勇,且知方也."夫子哂之."求!尔何如?"对曰:"方六七十,如五六十,求也为之,比及三年,可使足民.如其礼乐,以俟君子.""赤!尔何如?"对曰:"非曰能之,愿学焉.宗庙之事,如会同,端章甫,愿为小相焉.""点!尔何如?"鼓瑟希,铿尔,舍瑟而作,对曰:"异乎三子者之撰."子曰:"何伤乎?亦各言其志也."曰:"暮春者,春服既成,冠者五六人,童子六七人,浴乎沂,风乎舞雩,咏而归."夫子喟然叹曰:"吾与点也."     

道教的"出世"人生理想与"梦幻"故事

文章主要分析了道教在中国古代"梦幻"故事的起源和发展过程中的重要影响,以及道教的"出世"人生理想和"去欲就仙"的宗教观念对形成这类故事的文学特征方面的重大作用.因此,这类小说成为了我们研究中国古代理想主义传统的重要对象.     

人皆可以为神仙——葛洪神仙论的现代诠释

神仙信仰是道教的根本信仰,什么是神仙?不同的时代有不同的理解。从神、仙二字的本意来说,神虽有神灵之意,但指人的意识和精神、表情气色也是很早的意义之一;仙也是如此,“老而不死曰仙”是较早的解释,不同凡俗     

帛书《缪和》、《昭力》"子曰"辨

本文认为帛书<缪和>、<昭力>之"子曰"即是"孔子曰",并非指"讲师之言".而谬和、昭力等七人,皆当为孔子晚年弟子,而非汉初人物.由此还认为,<缪和>、<昭力>乃是儒家研<易>著作,而战国至汉初流传的诸种<易传>皆当以孔子为宗主,且多与孔子晚年弟子及其后学相关.     

认识雕塑中的"形体"

"形体"是雕塑艺术最基本的语言,雕塑艺术也正是籍"形体"向欣赏者表达色感、触感、质感以及情感.虽然"形体"人人可以看到,但却不是人人都能欣赏得到"形体美".很多人习惯于欣赏平面之美,而体会不到立体的美,亨利·摩尔称之为"形盲".     

超越"忠恕"之道——《中庸》"道不远人"章义疏

<中庸>一书引"子曰"处甚多,"道不远人"章[1]即其例.此章论君子之道,内及"忠恕",与<论语>颇可映证.然细加推绎,又可见其说己非"忠恕"所能范围.深入研究此章,既有利我们看清<中庸>作者对孔子"忠恕"思想之发展,同时,对我们认识<中庸>所引"子曰"之特点亦不无裨益.     

佛教的"我"与"无我"

佛教以"无我"观念区别于其它宗教,通过提倡"无我"消除人们对两种自我的执着人我与法我,最终实现人的"真我",而把世间公认的人格我称为"假我".     

“仙”字溯源

道教的仙界是美丽而洁净的世界,道教的神仙是自由而长生的生灵。道教的仙界和神仙表达了人类的永恒理想:永远地享有一个美好的世界。这个理想是永恒的,但是它在观念中被澄明,却有一个历史的过程。我们考察“仙”字的起源,就是为了从词源学的角度看“仙”字是在什么语境之下出现于中国的文字系统乃至观念系统的,又是怎样演变成为仙人或者神仙的称呼的。“仙”字在先秦典籍里就已经出现了,但却是一个很少用的字眼。最早出现仙字的地方是《诗经·小雅·宾之初筵》,曰:宾之初筵,温温其恭。其未醉止,威仪反反。曰既醉止,威仪幡幡。舍其坐迁,屡舞…     

"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.