路

正在一堂励志课上,有人问励志大师,怎样才能走出一条人生之路来?"你们说说看,人生之路的路是怎样写的呢?"励志大师问。"左边是一个‘足’,右边是一个‘各’字。"台下的一位年轻人回答。"这位年轻人说得很对。"励志大师说,"人生之路在哪里呢?正如这位年轻人所说,人生之‘路’,就在我们‘各’自的‘足’下。"人生之"路",不在遥远的天边,而在我们"各"自的"足"下,正所谓"千里之行,始于足下"。因为人生之"路"就在我们"各"自的"足"下,所     

冯友兰晚年论人生矛盾与儒学价值

冯友兰将道学解决人生矛盾的主张归纳为:以私为特殊,以"去私"或说"把‘私’字打破"的方式来消解主观与客观之间的界限,求取一般与特殊的统一。这种归纳,既总结了道学最具理论价值的思想内容,也表达了他所理解的人生之路。在国人现实的生活世界中,能否正确地理解并处理公与私、义与利的矛盾,仍关系到我们国家的发展,民族的复兴。在这样的意义上,可以说,冯友兰晚年思考人生的基本矛盾,实际上表达了他对国家民族的现实关怀;他通过比较中西哲学,肯定作为新儒学的道学的理论价值,则表现了他对民族文化高度的理论自信。     

河北柏林禅寺举行第十一届生活禅夏令营

本刊讯7月20日,河北省赵县柏林禅寺隆重举行第十一届生活禅夏令营开营式,河北省暨赵县有关部门领导莅会致贺,中国佛教协会发了贺电。中国佛教协会副会长、河北省佛教协会会长、夏令营总导师净慧法师在致词中说:“在全国经历‘非典’疫情干扰之后,人类在开始反省自身的思维方式和生活方式的时候,夏令营以研修《华严经·净行品》作为主题,提倡读《净行品》,提倡‘善用其心’,善待一切,也许是最适当的时机,也许能够为大众提供更为广阔的思想空间。生活禅的宗旨是‘觉悟人生,奉献人生’。在《净行品》中深刻、生动地体现了这种大智慧、大慈悲的…     

穆斯林要做到举意与行为的完美结合

<正>各位朵斯提:赛俩目!清高的真主在尊贵的《古兰经》中说:"凡说过‘我们的主是真主’,然后遵循正道者,众天使将来临他们,说:‘你们不要恐惧,不要忧愁,你们应当为你们被预许的乐园而高兴。’"(41:30)经文告诉我们,凡是认主独一且行端意正的穆斯林,都将享受真主许诺的美好天堂,过永久无忧的快乐生活。我们穆斯林所追求的是两世吉庆的美好人生,要想     

中西修身之学的相遇与调和——以高一志《修身西学》为例

明清之际的中西对话是文明交流、互鉴的典范,在一定程度上消除了双方的隔阂、冲突,也促进了不同文明传统自身的丰富发展。在这场交流中心的耶儒对话中,双方的理解是一个不断深入的过程。特别是传教士对儒家的关注,由大而化之到内部分野,由简单的宇宙论问题扩展到本体、道德多方面,由简单的概念互译相容到更深入的思想体系互通,乃至各取所长指导具体实践。本文以高一志《修身西学》为例,考察明清之际中西两大文明传统在"修身"这一共同关注的主题上如何消除分歧、诠释概念、构建体系,进而切实影响晚明士大夫的道德实践生活,并考察高一志与罗明坚、利玛窦等对儒学的理解的异同。     

汉字的启示

正有人不解地问汉字"晋":"你本来图强上进,如‘晋升’‘晋级’,都很了不起。为何头上长出了两只角后反倒成了稀松平常之流的‘普通’了呢?""因为带上过多的附属品会羁绊前行的步履啊!""晋"感慨地说。"难道还有类似的情形吗?""当然有了!""晋"答道,"原本列为第二的‘亚’,如果你给他赋予过重的思想负担,他(恶)就会成为人皆唯恐避之不及的货色!"     

从“曲”到“戏”——先秦“乐教”考察路径的转换

当前学界常以"音乐"、"乐曲"等概念来解释先秦文献中的"乐",这是有局限性的。其实,先秦时期的"乐"是综合了"诗辞"、"乐曲"、"舞蹈"等艺术元素而近似于"戏剧"的一种社会活动。除去借助"乐曲"之演奏来影响受众之听觉外,"乐"更通过舞台表演对受众之视听感官产生协同作用,影响和塑造受众的德性人格,从而达至"成教"的目的。这种"以‘戏’解‘乐’"的理解方式在诠释相关文献时更具优势。同时,我们应该在"以‘戏’解‘乐’"的基础上,重新认识"‘乐’中之‘音’"、"‘戏’中之‘曲’"的重要性。     

晚清回族留学生教育观念变迁及国家认同的表达——基于《醒回篇》的讨论

正有学者在考察近代思想转型时曾指出:"从晚清以迄1920年代,有两波运动与自我的塑造有关。第一波以梁启超的‘新民说’为主,其影响非常深远,讨论者比较多。它关心如何塑造新的‘民’,这新的‘民’是国民,是脱离奴隶状态的现代‘国民’。第二波是‘新民’。"~①在晚清,"国民"成为一种身份与资格。这种对旧有社会及其观念的批判,对如何做新人、做国民的期许,     

《净土决疑论》讲记(七)

<正>C、引祖录痛陈盲禅大害【论文】汝但知赵州"佛之一字,吾不喜闻",何不领取下文"僧问:‘和尚还为人也无?’州云:‘佛!佛!’"乎?但欲依"念佛一声,漱口三日",何不依"僧问和尚:‘受大王如是供养,以何报答?’州云:‘念佛。     

袁枚的幽默书信

正清代的袁子才(枚),风流倜傥,名噪一时,人称才子,又有"美食家"的雅号。有个叫陶怡云的毛头小伙,不知是不了解袁枚的脾性,还是故意跟他玩笑,竟然给他送了一只瘦骨嶙峋、龙钟萎缩的老鸭。随园欲食恐无味,弃之又可惜,只好将原物奉还,并附一短札,读之令人喷饭:"您所赠送的、题签特地标明的‘雏鸭’,已经收到,非常高兴。可是仔细审视,名实似乎不符。这位‘雏鸭’萎萎缩缩,老态龙钟,一副可怜相,看来它的年龄与老夫差不了许多吧!如果把它烹而食之(真是罪过),不是长了一副像《山海经》中西     

Seeing and hearing and space and space and time

A previous experiment had shown spatial location to be judged in terms of the framework provided by the modality in which stimuli were presented. In the present study, digits were either auditorally or visually presented, and in either form the three digits appeared successivly to the left, in the center, and to the right of the S. The digit which occurred temporally in the middle of the sequence was never central from the spatial viewpoint. The S was asked to indicate which digit was the middle one. Ss were blind, deaf, or normal. The deaf and two control groups saw visual displays, and the blind and their controls heard auditory displays. The former groups predominantly chose the spatially middle digit and the latter groups the temporally middle. It was concluded that modality of presentation was the trigger which switched in the coding dimension of time or space.     

Bob and Carol and Tess and Ali

Conflicting religious experiences in different traditions do not necessarily defeat the rationality of conflicting beliefs sustained by those experiences in those traditions. The circularity that protects religious beliefs from such mutual defeat is not vicious. Moreover, the lack of ‘epistemological humility’ exhibited by such believers poses no threat to world peace. In fact, a campaign for compulsory humility would itself constitute a much greater threat.     

Law and Gospel,and Youth and Family Ministry

Abstract : If “faith comes through hearing” the word of God comprised in law and gospel, how do the imperatives that characterize ‘Youth and Family Ministry’ make such hearing possible? Here, literature delineating ‘Youth and Family Ministry’ is analyzed in light of its biblical foundations. The primary lens implemented in this analysis is the law/gospel hermeneutic advocated by Martin Luther and other reformers.     

Extremes of self-esteem and narcissism and the experience and expression of anger and aggression

This study examined the level of self-esteem and narcissism as personality variables involved in the disposition to experience and express anger. Three hundred thirty-eight subjects were sampled across two higher education centres and one student teaching programme in the United Kingdom. It was reasoned that individuals with both high self-esteem and narcissism would report especially high tendencies to experience and express anger and aggression and that those with high self-esteem and low narcissism would report the lowest. These predictions were influenced by theories that emphasise the role of threats to high self-esteem in the production of aggression and violence. Results indicate that groups defined by their extreme scores on self-esteem and narcissism scales produced levels of anger expression in the predicted direction. The importance of considering extreme levels of self-esteem and narcissism (in conjunction with other factors) in an analysis of anger is discussed with reference to currently influential theories in the field. Aggr. Behav. 24:421–438, 1998. © 1998 Wiley-Liss, Inc.     

Dance and psychotherapy--possibilities and limits

From a starting point of therapeutic and prophylactic components identifiable in the dance, the authors regard the dance as deserving of greater attention than was hitherto the case in programs of physiotherapy, psychotherapy, and sociotherapy. From the existing essays at a therapy basing on body and motion, they infer basic common points, and to promote discussion, they state their attitudes in respect of the potential and rank of the dance in the concept of complex multimodal psychotherapy.     

Yin and Yang,and the Hot and the Cold

Yin and Yang are important concepts in ancient Chinese philosophy.Western scholars have become more familiar with these two concepts recently,but for a long time almost no one considered comparing them with their own tradition such as the ancient Greek philosophy,and especially with the ideas of the Hot and the Cold in Presocratic philosophy.In this paper,I make an attempt to do exactly that,and especially make a detailed comparison between the thoughts of two ancient thinkers:Laozi and Anaximander.I discuss the thought of Yin and Yang in Laozi-who was the earliest philosopher making use of the concepts Yin and Yang-to express his cosmological thought in ancient Chinese philosophy.Comparatively,I discuss the ideas of the Hot and the Cold in Anaximander,the earlier among Presocratic philosophers referring to the Hot and the Cold as fundamental concepts used to establish his cosmological system.Through this comparison,I indicate that the similarity between ancient Chinese and Western traditions is far more significant than what people are used to imagining.     

Perversion and infancy and adolescence

Abstract

Studying the works of Freud and Lacan, the authors carried out research on perversion in childhood. Their work covered the perverse polymorphism of infantile sexuality and the perception of the anatomic difference between the sexes that leads the child to create sexual theories and fantasies. The phallic mother and the fetish are viewed as imaginary solutions directly related to the Oedipus and castration complexes. In perversion, a particular position is taken in relation to the Oedipus complex: a serious flaw occurs in the symbolization of the law, and the mechanisms of denial and disavowal take form. Sexuality requires a second “logical time,” separated from infancy by the latency period, in order to confirm (in action) that a fixed position of jouissance (enjoyment) has actually been established. This can only happen in a period after adolescent enhancement. The distinction between perverse traces and a perverse structure is made, taking into account the fact that, in the case of child analysis, the analyst should free the child from the family fantasy and help him/her to build his/her own fantasy.

Campos Santoro V. et al. Perversion und Kindheit und Adoleszenz.

Im Studium der Arbeiten von Freud und Lacan haben die Autoren Forschung über Perversion in der Kindheit gemacht. Die Studien behandeln den perversen Polymorphismus der infantilen Sexualität und die Wahrnehmung des anatomischen Unterschiedes zwischen den Geschlechtern, welche das Kind dazu führt, Sexual-Theorien und Phatasien zu schaffen.

Die phallische Mutter und der Fetisch werden als imaginäre Lösungen angesehen, die sich direkt auf den Ödipus- und Kastrations-Komplex beziehen. Bei der Perversion wird eine besondere Position in Bezug auf den Ödipus angenommen; ein ernsthafter Mangel tritt bei der Symbolisierung des Rechts auf; die Mechanismen der Verneinung und der Verleugnung bilden sich. Sexualität erfordert eine zweite “logische Zeit”, von der Kindheit durch die Latenz Periode getrennt, um (in der Handlung) zu bestätigen, daß eine fixierte Position der jouissance (Vergnügung) sich tatsächlich etabliert hat. Das kann sich nur in einer Periode nach der adoleszenten Verstärkung ereignen.

Es wird die Unterscheidung zwischen perversen Spuren und einer perversen Struktur gemacht, in Rechnung stellend, daß im Fall der Kinder-Analyse der Analytiker das Kind von der Familien-Phantasie befreien sollte und ihm/ihr helfen sollte, seine/ihre Phantasie auszubilden.

Campos Santoro V. Perversión e infancia y adolescencia.

Estudiando los trabajos de Freud y Lacan, los autores han investigado la perversión en la niñez. Los estudios cubren la sexualidad infantil perversa polimorfa y la percepción de la diferencia anatómica entre los sexos, que llevan al niño a crear teorías sexuales y fantasías.

La madre fálica y el fetiche son vistos como soluciones imaginarias relacionadas directamente con el complejo de Edipo y de castración. La perversión, toma una posición particular en relación al Edipo; un fallo importante tiene lugar en la simbolización de la ley; los mecanismos de negación y repudio toman forma. La sexualidad requiere un segundo “tiempo lógico” separado de la infancia por el periodo de latencia, para confirmar (en acto) que una posición fija de jouissance (goce) se ha establecido. Esto solo puede ocurrir en un periodo posterior a la intensificación adolescente.

La distinción entre las huellas perversas y la estructura perversa se ha hecho, teniendo en cuenta que, en el caso del análisis de niños, el analista debe librar al niño de la fantasía familiar y ayudar a el/ella a construir su propia fantasía.     

神圣、凡俗与净明、忠孝

本文结合有关宗教学理论,对宋元净明道所推崇的"净明"、"忠孝"概念进行了解析.作者以为:宋元净明道视世俗性的道德实践为"神圣"的宗教修炼,实与宗教学中的凡俗可以"转换"为神圣之理论相合;而净明道徒的这种"转换",则多与其个体的"宗教体验"有关.至于元代净明道借"无极"概念来释"净明",以"净明"为回复宇宙根源之境界,则合于宗教人经验到与万物的根源、终极的本体或神圣的世界契合之感.换言之,宋元净明道的"净明"、"忠孝"说,实与各种宗教的本质有着相通之处.