司马承祯的美学思想

司马承祯,字子微,法号道隐,河内温人(今河南温县),为唐代著名道士,茅山宗第十二代宗师。自号“白云子”或“白云道士”,又号“天台白云”。作为上清派第十二代传人和有道高士,司马承祯受到历代唐帝王如武则天、睿宗、玄宗的优宠,被尊为帝王之师。他一生著述颇多,其中主要包括《坐忘论》,《天隐子》8篇,《修真秘旨》12篇,《修身养气诀》,《服气精义论》,《修真秘旨事目历》,《修真精义杂论》。其中,主要代表作为《坐忘论》和《天隐子》,蕴含了丰富的道教美学思想。本文从他对审美判断的主观性特点及“道”美的肯定和追求,“坐忘”修心的审美…     

司马承祯与《素琴传》

正司马承祯(639～735),字子微,盛唐时期道士,茅山宗第十二代宗师,著有《坐忘论》《天隐子》《服气精义论》等。司马承祯既是文学素养颇高的文人,又是精通音律的音乐家,《琴书大全》中说他"尝著《坐忘论》,因援琴而作《坐忘引》,又每调弦爱作商声,以其清泛疏越,故歌《白云引》,明其道号尔"~1。可见,司马承祯偏爱清素空灵之乐,弹琴奏乐也与其修仙之道相连。素琴之艺术性《素琴传》开篇按照为人立传的体例,明确指出素琴的出处、材料:"桐琴,字清素,临海桐柏山灵墟之木也。"~2字典中解释"传"为"记载某人一生事迹的文字"或"以演述历史和人物故事为中心的文学作品",有为他人作传者,也有作自传者。     

司马承祯的“道”与“琴”

司马承祯是唐代著名道士，在琴学方面有很深造诣，不仅善弹琴、能作曲，还精通斫琴，著有《坐忘论》一文，由此作琴曲《坐忘引》,另有《蓬莱操》《白云引》等道家琴曲。本文通过分析他的名著《坐忘论》《素琴传》,说明他的道家思想对于他的琴学有着重要影响；同样，其在琴学方面的成就，也是他整个人生在道家审美境界上的延伸。他在《坐忘论》中提出的敬信、断缘、收心、简事、真观、泰定、得道等修道的关键阶段，与他在《素琴传》中所主张的禁邪僻之情、存雅正之志、修身理性、返其天真的思想是相互印证的。     

司马承祯与道教名山

“心依道胜,理会玄远,遍游名山,密契仙洞。”①这是唐玄宗对司马承祯的评语。的确,在许多道教名山中,都留下了高道司马承祯的足迹。司马承祯(647～735)字子微,道号道隐,是盛唐时期的著名道士,上清第十二代宗师,有《坐忘论》、《天隐子》、《服气精义论》等多部著作传世。他出身官宦世家,年少好学却无心仕途,二十一岁服巾褐入道,在衡山追随著名道士潘师正学习上清经法。此后,司马承祯开始遍游道教名山。一、与道教名山的仙缘司马承祯曾到过哪些名山呢?据《唐王屋山中岩台正一先生庙碣》云:“而后游句曲,步华阳之天(指茅山);盝桐柏,入灵虚之洞…     

易简而法门存--《天隐子》今读

在道教发展的不同时期,神仙具有不同的面貌,修炼成仙的途径也各不相同。相传唐时司马承祯所撰《天隐子》提供了神仙修炼的简易法门,在道教神仙学说及修炼方式中,颇具特色,可谓“易简而修炼之理得”。一司马承祯(647-735),字子微,自号白云子、赤城居士,卒谥贞一先生。出家于嵩山,师事潘师正,为上清派第四代传主。主要著作有《修真精义论》、《服气精义论》、《修真秘旨》、《坐忘论》等。《天隐子》一书虽署名为司马承祯,但从宋朝时就有人怀疑此文非司马承祯所撰。但从序文看,此篇为唐时著作,且其义理为司马承祯所认同则是不争之事实。本文无…     

司马承祯的《坐忘论》

（一）司马承祯简介司马承祯（６４７－７３５），河南温县人，生于唐太宗贞观二十年，卒于唐玄宗二十二年，历经太宗、高宗、中宗、武后（周）、睿宗、玄宗六朝，享年八十九岁。晚年，玄宗命于王屋山自选形胜，筑阳台观（今济源市境）以居之。他对道家内丹功的研究早于钟吕，在唐代的社会地位高于钟吕，新旧《唐书》中均有详细的记载。现摘录如下：司马承祯字子微，洛州温（今河南温县）人，事潘师正，传辟谷导引术，无不通，师正异之。……遍游名山，庐天台不出。武后尝召之，未几，去。睿宗复命其兄承讳就起之，既至，引入中掖，廷问其术…     

司马承祯与“易简”修炼法

司马承祯 (647—735)是唐代并名的道教养生理论家。字子微,法号道隐,自号白云子。河内温(今河南温县)人。据《旧唐书·司马承祯传》载:“少好学,薄于为吏,遂为道士。师事潘师正,传其符箓及辟谷、导引、服饵之术。师正特赏异之。谓曰:‘我自陶隐居传正一之法,至汝四叶矣’。”为陶氏三传弟子,上清派第十二代宗师。唐高宗永淳元年(682年),潘师正逝世于太山逍遥谷。其后司马承祯遍历名山,隐于天台玉霄峰。武则天闻其名,召至都,降手诏赞美。及将归还,遣麟台监李峤饯行于洛桥之东(《旧唐书·司马承祯传》)。景云二年(711年),睿宗令其兄子承祎到天台迎司马承祯入宫,问以道术。     

箴言

"堕肢体,黜聪明,离形去知,同于大通,此谓坐忘。"——《庄子·大宗师》庄生尝论坐忘之道。天隐子司马承祯据之而赋《坐忘论》,其言玄理甚精要。坐忘之说遂广为人知。今有良友刘奕君名书斋曰"坐忘堂",以感悟坐忘之深意。是作《坐忘铭》,以记之。     

司马承祯的生平及其修道思想

本文通过对司马承祯的代表作《坐忘论》和《天隐子》的剖析 ,阐释了他的修道思想。认为 :《坐忘论》所说的“安心坐忘”修炼方法 ,其中心思想是守静去欲 ;《天隐子》的中心思想是论述长生成仙的可能和怎样长生成仙。二文互为表里 ,有不少一致之处。     

道教调息静坐特点与价值初探

道教的调息静坐,由老子的虚无守静思想而展开,庄子继之以心斋、坐忘而具实际操作的可能.道教创立后,又结合存思、守一而圆融发展,至唐代司马承祯从心学的立场出发,撰成《坐忘论》,从而坐忘成为道教内部普遍认可的修持方式.唐宋以后,内丹盛起,胎息、坐忘等调息静坐方法成为内丹修炼的筑基功夫,是内丹修炼的一个步骤或一级台阶.在一千多年的修炼史上,道教调息静坐始终以修心炼性为宗旨,以众术合修为原则,积累了丰富的经验,遗存了大量的文献,为探索人体生命奥秘和现代养生保健提供了大量的方法启迪和经验借鉴.     

儿童Graves'病研究进展

Grave's病(GD)是导致儿童甲亢最常见的病因,其易感性80%决定于基因因素.ATD治疗是最常推荐的初始治疗手段,但长期缓解率仅为30%.ATD诱导儿童GD缓解的合适用药时间尚不明确.最佳治疗方式(ATD、RAI或手术)的选择还存在重大争议.药物治疗复发的预测非常重要,最近建立了一种复发风险评分,通过种族、年龄、诊断时FT4、TRAb水平、ATD预期治疗持续时间将GD儿童分成低中高三类风险人群,对其复发风险作出评估,对于确定GD儿童在初始治疗时选择何种方案更为适合意义重大.     

Certification in Testing in Canada

This article presents a brief outline of a program developed by the Canada Employment and Immigration Commission (CEIC) for certifying employment counselors to use tests in Canada Employment Centres (CECs).     

自伤青少年的冲动性

以自我报告、行为学和脑电为指标, 检验自伤青少年的冲动性。研究1, 对820名普通中学生和72名工读生进行问卷调查, 探讨自伤行为与情绪调节困难、冲动性的关系。结果表明, 冲动性能够预测自伤行为, 且预测效应量大于情绪调节困难。研究2, 采用Go/Nogo范式的ERPs实验, 检验自伤组与对照组冲动控制的行为学与脑电差异。结果表明, 自伤组Nogo正确反应的N2波幅显著高于对照组, N2潜伏期在部分电极点处高于对照组。脑电地形图显示两者的脑电差异主要体现在前额叶区。结论：自伤青少年的冲动性高于同龄普通青少年。     

Occupational Stress in Workers and Managers in Steelworks in China

Occupational stressors and strains of 121 Chinese steelwork employees and 122 managers were measured using the Chinese version of the Occupational Stress Indicator (OSI). It was found that factors intrinsic to the job, Type A behavior, logic, and organizational structure and climate were the main predictors of mental ill-health and physical ill-health in managers. Organizational structure and climate and relationships with other people were important predictors for workers. Management processes and organizational forces were the strongest predicting factors of job satisfaction in both samples. On certain OSI scales and subscales, managers scored statistically higher than workers. It is proposed that these results reflect the enormous economic and social changes currently taking place in China, together with certain features inherent in Chinese organizational and managerial processes.     

Sex differences in relational aggression in preschool children in Iran

The purpose of this study was to compare scores on a Relational Aggression Questionnaire for preschool boys and girls in Iran. The questionnaire was developed here, and its reliability and validity were assessed. Teachers' reports of relational aggression in 258 children ages 3 to 7 years was studied. Sex differences in relational aggression were not observed and was not significantly different across age groups.     

Evidence for sex differences in brain organization in recovery in aphasia

Ninety-one adult aphasics of both sexes were studied before and after a 3-month period of language therapy. Although no initial sex difference was found in severity of language disorders, females within the global aphasic group showed significantly greater improvement in three tests of language comprehension. It is suggested that more bilateral representation of language functions in the female brain may account for this greater improvement.     

Ethical Issues in Counselling in Education

It is suggested that there are two quite distinct Systems of ethics and practice in use by counsellors in education: the integrated model, which emphasises viewing the counsellor-institution relationship as theprimary ethical perspective; and the differentiated model, which emphasises the counsellor-client relationship as the starting point for an ethical understanding of the counsellor's role. The implications of these two perspectives for ethical issues relating to sources of referrai, issues of confidentiality, accountability for resources, the implications of role diffusion, and the outcomes of counselling, are examined. The ethical consequences of viewing the two Systems as reconcilable or incompatible are explored.