王阳明哲学的心物论

“心外无理”无疑是阳明哲学最重要的命题,不过事实上,阳明哲学在论及心外无理的问题时,不仅涉及到心与理的定义及其相互关系,也常常同时涉及到心与物,心与事的相互关系。我们已经看到,阳明在申发心外无理的原理时,总是同时宣称“天下又有心外之事、心外之理乎”,“心外无物,心外无事,心外无理,心外无义,心外无善”,“心外无理,心外无事,心外无学”。与心理关系一样,心物问题也是阳明哲学中格物理论的基本前提,它与体系中其他部分密切关联,具有重要的意义。     

即心即佛

即心即佛,又作是心即佛、心即是佛。也就是说,无论凡夫心、佛心,其心之体与佛无异,此心即是佛。这是由《华严经》“心佛及众生,是三无差别”的思想而来。禅宗史上历代禅师都主张即心即佛的修行主张。如《达摩血脉论》云:“即心是佛,亦复如是,除此心外终无别佛可得。心即是佛,佛即是心:心外无佛,佛外无心。”     

程颐性理说新诠——兼对牟宗三之程颐研究的省察

程颐的理学思想一直是宋明理学研究的重点,不过对于程颐理学的关键问题(如理、性、心等)的理解与定位,学界仍存在相当大的差异.在相关的研究中,牟宗三先生对于程颐的解读备受瞩目.文章通过展示程颐理学中“理的境域性”、“心的三向度”、“性的生成性”三方面内容,提供与牟先生观点不同的新思考.     

从形意拳外三合探讨关节对应取穴法:人身整体即为合

形意拳是我国优秀的传统武术之一,其拳理不仅包含丰富的实战技击理论,亦包含中国传统哲学思想——合。形意拳将"六合"作为其要点之一。"六合"分为"内三合"与"外三合"。"内三合"即心与意合、意与气合、气与力合。"外三合"即肩与胯合、肘与膝合、手与足合。在针灸临床中有一种关节对应取穴法,即肩关节与髋关节对应,肘关节与膝关节对应,腕关节与踝关节对应。试图通过解析形意拳"外三合"探讨关节对应取穴法。关节对应取穴法与形意拳中的"外三合"理论"不谋而合"绝非偶然,实为阴阳整体观的不同表现形式。     

以心造型——“市井人生”系列创作思想溯源

人惟有从心灵出发,认识自身,才可能更好地认识外界。以作者自身系列都市人物题材创作《市井人生》的绘画实践为思考契机,从心灵造型的视角,追溯艺术创作与现实生活的内在关系,展开创作者关于个体心性与风格面貌、题材内容与形式选择等诸多问题的深入考察,进一步明确出"从心者上,从眼者为下"、法由心造、艺自心成、心灵乃造型之纲的总原则。     

先秦文化对中医藏象学说的渗透和影响——心的认识源流析

1　心为血肉之心心是象形字 ,象人和动物的心脏。王筠在《文字蒙求》中说 :“心 ,中象心形 ,外兼象心包络也。”心的初义是指称人和动物的心脏器官。《说文》 :“心 ,人心 ,土藏 ,在身之中 ,象形。”《庄子·秋水》 :“目怜心。”为眼睛羡慕心 ,此文提及的“心”是指实体的心。中医理论中 ,心主血脉的心亦为血肉之心。《难经·四十二难》对心的实体作了如下论述 :“心重十二两 ,中有七孔三毛 ,盛精汁三合。”《黄帝内经》认为心有主管血液在脉中运行的生理功能 ,对全身各脏腑组织起到滋润濡养的作用。如《素问·痿论》曰 :“心主身之血脉。…     

张载心学论纲

张载作为北宋理学的共同创建者、关学宗师,建构了一套涵盖天论、道论、性论、心论等多方面内容的哲学体系,其中包含了丰富的心学(1)思想。应当指出,张载的心学有其独特性,与后来陆象山、王阳明以"心"为本体的心学有所不同。时下张载心学研究论域存在以下不足:对"心-物"关系这一张载心学的基本问题缺乏自觉,对张载"心-物"关系形态只知其一不知其二,对其"心-物"关系的理论基础也有所忽略。有鉴于此,有必要以张载的三个心性论命题作为观照的视域,以张载心学的基本问题作为探究的主线,从三个方面为张载心学建构纲要并加以阐释:一、心性论的三个命题;二、"心-物"关系的形态划分;三、"心-物"关系的理论基础。最后,还将对张载心学的哲学特性、历史影响和现代意义略作总结。     

虚云和尚《参禅偈》十二首

一参禅不是玄,体会究根源;心外原无法,那云天外天。二参禅非学问,学问增视听;影响不堪传,悟来犹是剩。三参禅非多闻,多闻成禅病;良哉观世音,近闻闻自性。四参禅非徒说,说者门外客;饶君说得禅,证龟反成鳖。     

伊斯兰六书（续八）

伊斯兰六书（续八）达浦生著卷三伊斯兰教中心不偏不倚,无过无不及,谓之＂中＂。思虑之总官,意识之现象,精神之状态,谓之＂心＂。精神义理主于中而应于外,谓之＂中心＂。穆圣云：＂凡物有一中心＂。但几天地间所有者,无论有形与无形者,皆谓之物,物各有个中心,况...     

智的直觉何以可能?——以康德、牟宗三、朱子为中心的考察

康德不承认人类具有智的直觉,而将智的直觉归于上帝。牟宗三从“心外无物”出发,将物自身看作无限心之表象,揭示出智的直觉之存在,但造成了主体的膨胀以及物自身的虚无化。而在朱子那里,性理与形气作为知觉的不同来源,皆具有物自身的意义,但性理具有更加根本的地位。性理以其绝对创生性,自行进入知觉而内在于知觉,所以道心即是智的直觉;也内在于形气,所以人心也以性理为本源。由此,道心以性理为其积极内容,达成了对人心的肯定与成就。这不仅可以弥合主体性的内在张力,证成物自身的真实意义,而且可以开出一条新的契接西方知识学的道路。     

易道辩正

易道是易学思想的精髓或内在精神,其最根本的特征是所谓的“一阴一阳之道”。作为易学结构基元的易卦卦象符号,与阴阳观念具有先天性的亲和力,从而使得阴阳观念有了一个可以符号化表征的形式系统。在汉代,阴阳五行与易学成为一个统一的有机整体。两汉的象数理论试图将易道(天道)完全形式化努力的最终结果是“入于礻几祥”,成为一套牵强附会的繁琐哲学。魏晋以后,诸如“时”、“中”一类具有明显的个人独知默会、参悟修证意义的命题,逐渐成为一阴一阳、生生不息的“易道”最为生动的表征。道之真谛,若以易理言之,就是“自强不息”,“与时偕行”。     

"全球伦理"与"文明的冲突"

自美国9.11恐怖袭击事件后,塞缪尔.亨廷顿关于“文明冲突”的理论引起人们高度兴趣。以宗教为核心的文明之间的冲突真的难以化解吗?汉斯.昆的“全球伦理”观点对此提出挑战。本文将浅析一下“全球伦理”,及其化解“文明冲突”的可能性。     

方术迷信的"灵验"揭秘

方术作为中华神秘文化的一个重要的组成部分,是一种既不同于宗教又与宗教有联系的企图借助于“鬼神”等神秘力量来消灾免祸、延年益寿、添财加福的可操作性的东西,如八卦术、算命术、风水术、占梦术、测字术、巫术等。 方术尽管是唯心的不可相信的东西,在历代也遭到了一些人的攻击和批判,然而为何屡不绝迹,有时甚至风靡一时、影响很大,即使在今天仍然有其市场呢?其中一个重要的原因在于一些人认为方术“灵验”。 方术“灵验”的原因是什么?到底是哪些因素     

"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".     

The development of children's understanding of "because" and "so"

Children's (5 years, 8 months to 8 years, 4 months) comprehension of "because" and "so" was assessed on both enactment and sentence completion tasks. The use of a within-subject design permitted performance on each task to be interpreted in terms of performance on the other. The pattern of results provided evidence against a componential model for the acquisition of causal connectives. This model holds that the two meaning components (cause, order) are acquired separately, with the order component being acquired several years later than the causal component. The results also were in accord with predictions derived from a contextual model of children's developing understanding of terms expressing logical relationships. This model posits that the understanding of relational terms is initially context dependent, such that children can understand relational terms when they express familiar relationships, but experience difficulty in forming representations of novel relationships solely on the basis of linguistic input. The lexical components of because and so are understood during the context-dependent stage, and the transition from context-dependent to context-independent understanding does not reflect further lexical development, but rather increasing facility in dealing with decontextualized linguistic input.     

Comparison of two theories of "ratio" and "difference" judgments

This article examines the hypothesis that judges compare stimuli by ratio and subtractive operations when instructed to judge" "ratios" and "differences." Rule and Curtis hold that magnitude estimations are a power function of subjective values, with an exponent between 1.1 and 2.1. Accordingly, the two-operation model tested assumes magnitude estimations of "ratios" are a comparable power function of subjective ratios. In contrast, Birnbaum and Veit theorize that judges compare two stimuli by subraction for both "ratio" and "difference" instructions and that magnitude estimations of "ratios" are approximately an exponential function of subjective differences. Three tests were used to compare the theory of one operation with the two-operation theory for the data of nine experiments. The results strongly favor the theory that observers use the same operation for both instructions.