共查询到20条相似文献,搜索用时 73 毫秒
1.
重玄学派是隋唐时期最重要的道教思想流派,以最具思辨特色而著称,为众多学者所关注。罗中枢教授所著《重玄之思》便是诸多学术成果中系统研究成玄英道教思想的一本新作。《重玄之思》出版于2010年10月,为国家985工程宗教与社会研究创新基地学术丛书的一种。全书共分六章:重玄学产生的思想背 相似文献
2.
罗中枢教授所著《重玄之思——成玄英的重玄方法和认识论研究》一书由四川出版集团巴蜀书社出版(2010年10月,20万字,以下简称《重玄之思》,所引只注明页码)。该书主要从重玄方法和认识论的角度来论述唐初成玄英的"重玄学",本文按图索骥,就该书的一些研究特色作一评述。一、紧扣时代背景,深究学术源流道教得以产生,是建立在先秦天人观念、鬼神崇拜、礼乐祭祀以及诸子百家的思想基础之上。先秦之际的中国思想,更为注重宇宙论和价值论的探讨,宇宙论的思想成为此一时期思想家的重点,其中儒家的天道观、 相似文献
3.
4.
道教是中国汉民族固有的宗教,道教思想是我国重要的文化遗产,在历史上对于我国政治、文化与思想的发展都发生过较大的影响。 相似文献
5.
一、重玄学的概念重玄学是中国思想史的重要内容,尤其是道教义理的重要组成部分。重玄学兴起于南北朝梁陈时期,到隋唐达到繁荣。重玄学以阐发"重玄之道"为特征。所谓"重玄之道",来源于《道德经》首章"玄之又玄,众妙之门"。 相似文献
6.
张三丰学术思想融合三教,禀承图南一派,实际也是对陈抟学派传出的《无极图》、修炼方法及道教顺则生人,逆则成仙内丹炼养思想的进一步融合总结。 相似文献
7.
王玄览道教重玄美学思想简论 总被引:1,自引:0,他引:1
在道教美学思想的范畴里,“道”(有时又称为“玄”“一”)是其本体论的核心判断。“道”是一切美的根源与归宿,是修道之人获得宗教化审美体验的源泉。早期道教著名学者葛洪在其所著《抱朴子》中开宗明义地说:“玄者,自然之始祖,而万殊之大宗也,妙昧乎其深也,故能微焉;绵邈乎其远也,故能妙焉。”妙者,美也;玄即妙即玄即美。在道教哲学里,如何说明作为世界本原的“道”即是内在于万事万物中的本体之“道”,一直是一大难题。这个问题在美学上同样不能避免。作为美的本原的道与作为美的本体之道如何即二即一,即沟通美的本原与美的本体,使作为最… 相似文献
8.
关于陈抟与"太极图"的关系,我们认为北宋理学开山祖周敦颐虽然对"太极图"作过符合儒家价值理想的改造,但《宋史·朱震传》关于陈抟传"太极图"之说仍然不宜轻易否定。《宋史·朱震传》谓:"陈抟以先天图传种放,放传穆修,穆修传李之才,之才传邵雍。放以河图、洛书传李溉,溉传许坚,许坚传范谔昌,谔昌传刘牧。穆修以太极图传周敦颐,敦颐传程颢、程颐。"①据此,则周敦颐之《太极图》亦和陈抟有关。 相似文献
9.
《庄子》与道教重玄学 总被引:1,自引:1,他引:0
在道教发展的历史上,老子的地位始终是显赫的,他一开始便被尊为教祖,而《老子》一书也一直被奉为上品经典。与老子相比,庄子就没那么幸运了。仙道的创始者葛洪,就曾在他的《抱朴子·释滞》中针砭《庄子》“永无至言”、“不足耽玩”,因而在他的《神仙传》里也没给庄子留以神仙位次。然而,如果我们深究道教义理同庄学的关系,究其实质,论其本旨,就会发现,道教从《庄子》中所摄取的营养实较从《老子》中所摄取的营养多,受《庄子》的影响也更深。早在南朝,上清茅山道的陶弘景就极为推崇《庄子》,他在《真诰·序录》中写道:“仰寻… 相似文献
10.
杜光庭(850~933)是唐末五代时期著名的“道门领袖”,他曾对道教哲学理论、思想源流、修道方法、斋醮科仪、神仙信仰等作过比较系统而全面的总结性研究,由此而成为唐代道教思想的集大成者。杜光庭一生勤奋,学识渊博,著述甚丰。今天的《道藏》中就保留了他的二十多种著作,其中最为重要的就是他依据唐玄宗注疏《道德经》的“圣义”而发挥己解所成的《道德真经广圣义》五十卷。杜光庭在该书中对心与境关系的辩证诠释,为道教倡导修道即为修心提供了理论依据,从而在推进唐宋道教思想的理论转型中起到了重要的作用。如果说,修道即为修心,那么,如何… 相似文献
11.
12.
陈抟是晚唐五代至北宋初期的著名道士。一般认为,宋以后易学中的图书易学一派,与他有着极深的渊源关系。一、陈抟之生平、著述关于陈抟的生平,正史见载于《宋史·隐逸传》。宋人的一些笔记,如邵伯温的《邵氏闻见录》、 相似文献
13.
<彖传>的成书年代聚讼纷纭,目前大致有战国前期说、战国中期说和战国中后期说三种观点.新公布的上博藏楚简<凡物流行>有引自<彖传><老子><大学><中庸>等的文字,我们认为,<彖传>当成书于<凡物流行>之前,即公元前3世纪以前,处于战国中期偏早.<彖传>很可能由活跃在楚地的子思后学整理成书. 相似文献
14.
In this article, we derive a nonparametric prediction from decision-bound theory (DBT). The crucial aspect that is tested is whether or not familiarity of a stimulus affects response time in categorization. We show that, for our design, DBT, extended with some reasonable and testable assumptions, predicts no familiarity effect. Our prediction is nonparametric in that, rather than fit a specific instantiation of general DBT, we posit only some general assumptions of this theory and derive the prediction from these assumptions. It is found that familiarity did have a strong impact on response time for at least half of our participants. We suggest that DBT is in itself incomplete and should be extended to account for the full range of available data. 相似文献
15.
本文围绕吕澂与熊十力四十年代关于佛学根本问题的辩论,试图阐明吕澂佛学研究经历了既连接又断裂的两个阶段,他又如何实现由前一阶段向后一阶段的跨越。 相似文献
16.
从初唐到盛唐.重玄趣味经历了从纯概念性思辨向修仙之学的复归,这在道教美学上则体现为一个从建构审美理想到关注审美实践和审美教育的转交过程。李荣是这一进程中承上启下的人物。本文试图从他的渐修观、道体论、体道论几个方面整理其思想,并为重玄荚学的演进脉络安置一个关键环节。 相似文献
17.
On the scope of alcohol expectancy research: remaining issues of measurement and meaning 总被引:1,自引:0,他引:1
An article by Leigh (1989d) examined certain substantive and measurement-related limitations of research on alcohol outcome expectancies. Leigh (1989d) criticized research in this field on both conceptual and methodological grounds and speculated on future theoretical directions for research in the field. In their response, Goldman, Brown, Christiansen, and Smith (1991) contended that Leigh's critique is faulty in important respects. However, some of their points are based on misinterpretations of Leigh's comments, and they appear to have insufficient appreciation of conditions necessary for comprehensive measurement validation and for meaningful application of theories of memory to alcohol expectancy research. Despite the limitations of expectancy research, exciting avenues exist for further work. 相似文献
18.
WANG Hongxia 《Frontiers of Philosophy in China》2012,7(1):55
Ever since Han Fei proposed that “Confucianism has divided into eight schools,” the divisions among Confucius’ followers have been a complicated puzzle in Chinese academic history. After the demise of Confucius, two schools, Xihe 西河 School and Zhusi 洙泗 School, founded by Zixia and Zengzi respectively, had the biggest influence. Inheriting and developing Confucianism, these two schools each had their own unique insights. If we compare their thoughts, the development of early Confucianism can be found has two different approaches: (1) Zixia attached great importance to study. He practiced Confucianism by means of learning comprehensively and belonged to the school of knowledge seeking. On the other hand, Zengzi valued one’s perfect inner personality. He paid much more attention to searching inwardly, and honored “morality” at all times. (2) Zixia paid special attention to the ritual system, emphasizing the external ritual specifications of human behavior, and advocating cultivating one’s morality from outside to inside. Zengzi maintained cultivating one’s morality from inside to outside, especially through self- reflection. (3) Zixia emphasized self-cultivating and being harmonious to others, therefore he focused on external achievements, while Zengzi paid more attention to moral integrity. (4) While Zixia rarely discussed filial piety, Zengzi regarded filial piety as the most important virtue. Since filial piety is applicable universally, Zengzi’s philosophy is a filial piety-rooted philosophy. Broadly speaking, Zengzi and Zixia’s main difference lies in their different approaches to learning. Despite these differences, as firm Confucians they are “the same in Dao and different in methods.” 相似文献
19.