公德与私德概念的辨析与厘定

公德与私德是当代公民道德建设理论与实践的一个重大课题.然而,目前国内外学界对公德与私德概念却未能形成一个较为一致的定义.本文在回顾与总结国内外学者有代表性定义的基础上,把道德行为必然具有的行为主体身份、行为目的的利益指向和行为发生的场域三个要素作为向度来划分公德与私德.指出公德主要是个人以社会成员身份与他人的交往中体现的德性,个人在公共场域的行为中体现的德性,个人在利他行为中体现的德性.私德主要是个人以私人身份与他人的交往中体现的德性,在私人领域行为中体现的德性,在利己行为中体现的德性.     

儒学私德论的起源及意义——基于东亚视阈的考察

梁启超的公德私德论对中国思想界产生了重要的影响,开启了近代以来关于公德和私德持续不断的学术讨论热潮。梁启超对公德和私德概念的使用是受到日本近代思想家的影响,所以东亚视阈是理解其思想的一种有效补充。基于这一视阈我们可以发现,梁启超与日本早期公德私德论者有一个共同特点,即都以积极性和消极性作为区分公德和私德的重要标准,并在此标准下将儒学评价为消极性的私德,不过梁启超仍然重视儒学的消极性作用。从《论公德》到《论私德》,梁启超言论活动的重心虽然从公德转向私德,但是他的思想结构并没有变化,即始终是在消极性私德的意义上重视儒学的价值。     

导言一:现代儒学已转入下半场

<正>由弘道书院发起、并与常州大学国学研究院合办之首届中国青年儒学论坛,于2015年11月21—22日,在江苏省常州市举办。从与会青年学子的反映来看,会议相当成功。这是因为,我们这次会议直面这些围绕着儒学思考、写作的青年学人所关心之根本问题:儒学于今日何为?     

儒学的批判性与批判儒学

<正>儒学历来都具有批判性,这种批判性既表现在对世俗社会风气、政治上的不合理之处展开批判,亦表现在对儒家以外其他各家思想的批判方面,当然还表现在对儒学内部不同     

另一种声音：现代新儒学与中国人文主义心理学

与西方心理学以科学主义为主体的“由下至上”的研究思路不同,中国传统心理学探究走的是“由上至下”的研究路线,即从心理及精神层面最高端入手,强调心理的道德与理性层面,故其实质是人文主义的。现代新儒学作为人文主义心理学研究典范,具有心理学研究“另一种声音”的独特价值与意义。现代新儒学研究背景及思路的展开,呈现出以传统心理学思想为深厚根基的中国近代心理学的独特个性与自信。这是现代新儒学对中国心理学的最大贡献     

新儒学:向儒学原旨的复归和对儒学的发展

<正> 新儒学是两宋文化的主流,其特点是儒家在充分吸收其他学派思想成分后和在新的历史条件下向经典儒学原旨的复归。经典儒学,即以《论》、《孟》、《学》、《庸》、《易传》为代表的先秦儒学是由孔子建立的关于“修己”和“安人”之道的人道学说,这一学说后经孟子、《中庸》、《易传》的发展被奠立在“性与天道”的形而上学     

公共精神:公德的价值之维

新时期铸就公民较高的公德素质,有赖于公德的价值内核,即公共精神在公民心中的真正确立。所以,探究公共精神在新时期话语场域的新内涵、价值取向与价值目标,对于公民公德的养成具有非常重要的意义。而且以公共精神为价值内核的公德是国家和社会对公民外在的他律性道德要求,要使公德成为道德主体内在的道德约束,就必须将公共精神的价值取向和价值目标内化于公民心中,使公民发自内心地、自觉自愿地发扬公共精神,遵守公德。公民对公共精神的自觉,也是公德建设的目的所在。     

复归生活,重建儒学:儒学与现象学比较研究纲领

Confucianism can be analyzed at three levels of ideas: life as existence (Sein) itself; the Confucian metaphysics about metaphysical beings; and the Confucian doctrines about tangible existences. In the eyes of Confucians, life itself is displayed as the feeling of benevolence in the first place. To reconstruct Confucianism is to return to life and perceive it as a fundamental source. That means to historically return to the original Confucianism during and even before the Axial Period, in essence it is to simultaneously return to our immediate life itself, and then on this basis to reconstruct both Confucian metaphysics and Confucian doctrines about tangible existences. Translated by Huang Deyuan from Renwen Zazhi 人文杂志 (Humanistic Magazine), 2005, (6): 27–35     

德性儒学的成就、困境与走向

Beginning with the promotion of morality in Confucianism, a Neo-Confucian movement in modern Chinese philosophy was initiated, in which Confucianism underwent a transition from tradition to modernity. However, Moral Confucianism did not successfully develop the “new kingliness without” from its “sageliness within,” respond to modernization marked by science and democracy, and provide moral impetus for the development of a modern Chinese society or appeal to many beyond the small circle of “elite Confucianists.” The fundamental reason is that it was caught in a web of moral idealism, overemphasizing what ought to be without confronting what actually was. Translated by Huang Deyuan from Zhongguo Renmin Daxue Xuebao 中国人民大学学报 (Journal of Renmin University of China), 2006, (1): 9–15     

在公共生活与私人生活之间:传统伦理的现代境遇

In terms of life space, individuals are usually settled in different spaces according to relationships of blood, geography, and profession. In pre-modern societies, ethics were realized through customs, conventions, taboos, magical practices, and politics. Because this was not an open process in which rationality was sufficiently employed, non-reflectiveness and non-criticality were its essence, and intuitions and feelings were its basic modes of existence. In modern societies, the logic of capital movement settles groups of people according to their economic dependence, and interactions based on individuals’ desires and self-serving calculations have become widespread and frequent. A space for public interaction and life in which rationality is sufficiently employed and rational bases of the rules are constantly questioned thus finally came into being. Families and villages lost their centrality, resulting in a crisis of private interactions and life, and of its system of norms. __________ Translated by Liu Huawei from Zhongguo renmin daxue xuebao 中国人民大学学报 (Journal of Renmin University of China), 2008, (1): 78–85     

孔子新诠——对《论语》作为一个哲学解释学文本的解读

Communicating with Confucius based on our own hermeneutical context, and reading the Analects as a text of philosophical hermeneutics, it can be concluded that as an epochal thinker, the contribution of Confucius’ thought is that it initiated a humanistic moral ideal with cultural upbringing as its core. Based on this consciousness of humanistic moral ideal, Confucius thought and dealt positively with the human existential plight and social political problems that he faced during his own time, and his thought is more creative than conservative. Translated by Mi Li from Guanzi Xuekan 맜子学刊 (Guanzi Jouranl), 2006, (1): 69–74     

公共哲学的探索

The more diverse cultures and values a country perceives to be “normal” even “just”, the more it needs to search for a public philosophy. Having developed only recently, China, which is speedily progressing towards a market economy, can be considered this kind of country. This article takes Daniel Bell’s concept of modern society and public household as the basis for expatiating on some chief problems and the ways to solve them. It pays special attention to investigating the public ethic while probing public philosophy, and it argues that the public ethic is an ethic that deals with public affairs in the public realm, especially the social political realm; with respect to all people involved, it is a common ethic or an ethic with openness. It is also an ethic that appeals to public opinion and public reason, and tries to find consensus from the demands of different values. Furthermore, because it refers to fundamental public benefits, it has to be a normative ethic of universalism and of baseline holders. Translated by Su Jing from Zhexue Dongtai 哲学动态 (Philosophical Trends), 2005, (8): 3–8     

先秦儒家伦理精粹与中华民族精神

本文认为先秦儒家伦理精粹在中华民族精神的形成发展过程中发挥了骨干作用。并从其崇仁重义、尚礼贵诚、重智尚勇、贵和执中、与其倡导的自强厚德、爱国奉献、治世理想、内圣外王以及其思想特征等方面加以论述。     

《易传》中的语言哲学思想探论--兼论儒、道、《易》的语言哲学思想之异同

本文试图对《易传》中的语言哲学思想,以及以孔子、孟子、荀子为代表的儒家和以老子、庄子为代表的道家的语育哲学思想进行初步分析,对先秦哲学中的语言哲学所关涉到的问题作一点探索性的研究,看先秦部分思想家考察了汉语言的哪些方面的特征,为我们反思现代汉语与现代中国哲学的关系提供某些启示。     

试论儒家的意义治疗思想

儒家学说中蕴涵着丰富的意义治疗思想。认为人要活得有意义,就必须成就自己的道德生命,成为具有道德的人;人只有通过自己的切身体验将外在的道德规范转化为一种道德信念,才能完成自己的道德使命,实践自己的道德人生;生与死一样,都是求"道"的工具和使命;而是否能够实现生命的意义、是否能够达到理想的人格,主要取决于其生命实践。     

Two Senses of Justice: Confucianism,Rawls, and Comparative Political Philosophy

This paper argues that a comparative study of the idea of a sense of justice in the work of John Rawls and the early Chinese philosopher Kongzi is mutually beneficial to our understanding of the thought of both figures. It also aims to provide an example of the relevance of moral psychology for basic questions in political philosophy. The paper offers an analysis of Rawls’s account of a sense of justice and its place within his theory of justice, focusing on the features of this capacity and how it develops. It then provides an account of the sense of justice in Kongzi’s thought as it is seen in the Analects. Finally, it shows how examining the similarities and differences between the two accounts can deepen our understanding of both views, as well as our appreciation for the importance of understanding how a sense of justice develops.     

穆斯林学者眼中的儒教与孔子——回儒对话:基于文化自觉之上的文明对话

文明对话成为当今世界的主题和话语交流的关键词,这是全球化驱动之下的一种必然的文化现象。特别是20世纪90年代以来,发生在东亚—太平洋区域的超越世界近代以降西方中心主义的“回儒对话”值得关注,这种基于文化自觉之上的两大古老文明间的对话意义尤其深远。中国穆斯林学者和国外穆斯林学者对儒教所持的不约而同的文明对话的态度与分析范式又值得研究和借鉴。