"无产阶级专政下继续革命理论"历史命运考察

一般认为,"无产阶级专政下继续革命理论"是"文化大革命"的指导思想,它在十年"文革"期间被广泛宣传,曾写入中共"九大"、"十大"、"十一大"通过的政治报告和党章,还写入了四届和五届全国人大一次会议修改通过的宪法,影响十分巨大.它在提出时被认为"在马克思主义发展史上树立了第三个伟大的里程碑",而历经十余年后,<关于建国以来党的若干历史问题的决议>却对它作出完全不同的评价,认为它是"左倾"错误论点.应该"坚决纠正".本文以社论<沿着十月社会主义革命开辟的道路前进>、中共"九大"、华国锋、十一届三中全会和<关于建国以来党的若干历史问题的决议>等为坐标,对其历史命运进行追踪和考察.     

在纪念赵朴初同志诞辰100周年座谈会上的讲话

各位领导,各位同志,各位高僧大德:党的十七大胜利闭幕不久,恰值赵朴老诞辰100周年。我们在这个时候纪念他,有着特殊的意义。十七大高举中国特色社会主义伟大旗帜,科学地总结了我国改革开放以来的经验,总结了中国特色社会主义的理论体     

邓小平理论在中国特色社会主义理论体系中的历史地位

把改革开放以来不同阶段我们党提出的马克思主义中国化的创新成果和最新成果邓小平理论、"三个代表"重要思想以及科学发展观等重大战略思想,统称为中国特色社会主义理论体系,这是十七大的一个新概括.我们党一度时期曾经用"邓小平建设有中国特色社会主义的理论"来概括这一理论体系最初创立时的成果,但邓小平理论并不是这一理论体系的全部内容.邓小平理论在中国特色社会主义理论体系中的历史地位,具有继承性、创新性、奠基性三个特征.     

谈谈《水浒传》中"替天行道"与反不反皇帝问题——与周汝昌先生商榷

周汝昌先生是著名的红学家,他不但对<红楼梦>有很深的研究,而对<水浒传>、<三国演义>都有其独到的见解.他在中央电视台<百家讲坛>讲<水浒传>的艺术成就很有见地.尤其是他已是九十岁高龄的学者,头脑却异常敏捷,他随意拈来皆成珠玑.令人赞叹.但是他认为<水浒传>中"替天行道"的"天"字是指"天子'而言,笔者认为欠妥.他又进一步阐释0K水浒传>是只反贪官不反皇帝的".为此笔者愿以此文与周先生商榷.     

董仲舒易学哲学思想探析

董仲舒的易学哲学思想是他的整个哲学体系的核心内容.其内涵丰富而深刻,主要表现在董仲舒赋予<易传>中的"元"以逻辑在先和价值根源之意义,表明"元"是一个价值本体范畴;他把<易传>的"继善成性"论改造为"天止人继"说,反映了人类在宇宙万物中之地位与意义的一种自觉精神;又把<易传>"人文化成"的思想观念发展为一种"人文宇宙观",从宇宙观高度审视人类文化,又从人类文化角度看待宇宙,观与文化观合二为一,表明了宇宙是人类文化创造的本源和基础,而人类文化是宇宙的发展和完善.这就从宇宙观的高度肯定、突出了人文价值的崇高意义.     

论韩愈的"《易》奇而法"

本文以韩愈<进学解>里"<易>奇而法"这句断语为切入点,结合其文学创作与文学理论,界定他所谓的<易>"奇"有什么具体含义,再看看他是如何取"法"于<易>的,从而深入探讨他对<周易>的独特解读与接受.     

学习贯彻十七大精神笔谈

胡锦涛总书记在十七大报告中指出,要"全面贯彻党的宗教工作基本方针,发挥宗教界人士和信教群众在促进经济社会发展中的积极作用",新修改的中国共产党党章也提出,"全面贯彻党的宗教工作基本方针,团结信教群众为经济社会发展作贡献"。这是我们党以科学发展观为统领,在宗教工作方面作出的最新理论阐述,是马克思主义宗教理论中国化的最新理论成果,是做好新形势下宗教工作的根本要求。十七大把党的宗教工作基本方针首次写入党的代表大会报告和新修改的党章中,正式确立了党的宗教工作基本方针在党的理论体系和方针政策中的重要地位,体现了以胡锦涛为总书记的党中央对宗教工作的高度重视,指明了新世纪新阶段宗教工作的方向。为了深入学习贯彻十七大精神,进一步落实新形势下做好宗教工作的根本要求,本期,我们约请国家宗教局有关司室负责人,围绕学习贯彻十七大精神,作了笔谈。现予刊登,以飨读者。     

贯彻落实科学发展观 坚定不移地走科学发展之路

党的十七次代表大会极大的统一了全国各族人民的思想,极大的振奋了全国各族人民的精神。十七大的一个重大理论贡献,就是全面系统、深刻地阐述科学发展观的历史地位、科学内涵、精神实质和根本要求,特别是科学回答了实现什么样的发展、怎样实现发展等重大理论和实际问题,为我们深入贯彻落实科学发展观指明了方向。学习贯彻十七大精神,最关键是要深入学习实践科学发展观,把科学发展观贯彻落实到我省少数民族地区经济社会发展的各个方面。     

智旭对天台佛学与《周易》之会通

宋代以降,融会佛教诸宗已成佛教界主流,继而又与"三教合一"思潮相互激荡.明代的智旭,他既"究心于台部",又倡导融会诸宗、儒佛会通,他的<周易禅解>一书即是这种思想的产物.书中智旭把天台的无情有性与周易之铺天匝地、天台的止观并重与周易之乾坤刚柔、天台的四悉檀与周易的训蒙之道加以会通,并以周易的<井>卦解天台六即果位,以周易之<大有>卦解天台之"十界互俱"说.     

以"天地之理"创"医学三论"--朱丹溪医学哲学思想探究

朱丹溪为金元四大家之一,他不仅精通医术,也是把理学思想融合于医学的杰出代表.他认为"通天地人曰儒,医家者流岂止治疾而已!当思其‘不明天地之理,不是为医工'之语."[1]故其以"天地之理"创"医学三论".其名作<格致余论>中始终贯穿着他这种以"天地之理"认识事物与研究事物的方法.对于这种方法我们认为可分三个层次探究.     

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.