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卫礼贤(Richard Wilhelm)是20世纪西方最重要的汉学家之一。他一生翻译了十一部中国古代经典,《太乙金华宗旨》是其中唯一一部道教经书。在这部经书中,卫礼贤看到了经文圆融三教思想、兼有东西方文化的特点和蕴涵的心理学价值。《太乙金华宗旨》的译介在西方和中国都引起了很大反响,特别是卫礼贤对经中关键概念"回光"的翻译,对荣格集体无意识理论的建立起到了关键性作用。 相似文献
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中国近代人道主义与传统儒学的关系是一个令人深思的问题。康有为用人道主义思想否定了封建道德纲常对人的束缚 ,但并不否定儒学 ,而是认为用人道主义阐释的儒学是真正孔子儒学。过去一般认为康有为这是打着孔子的旗号宣传自己的人道主义思想 ,其实不完全如此 ,康有为实际上是用人道主义改造传统儒学 ,试图使儒学在近代蜕变为人道主义化的新形态儒学。同时 ,康有为也用传统儒学改造了西方人道主义思想 ,否定了西方人道主义中的个人主义观念。康有为的这些思想代表着中国近代思想启蒙的重要特点 ,显示了人道主义思想与中国传统儒学在近代的相互融合、相互影响。 相似文献
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儒学是有利于世界和谐的文化思想,但是外国人却并不能够理解儒学的精神,究其根源,乃在于中国人并不知道怎样才能把儒学解释清楚,亦即缺乏让儒学跨文化的能力。西方语言、概念、话语原本承载和叙述的是个"一多二元"故事,与之比照,以儒学为代表的中华文化则是以"一多不分"为体。儒学的精神是"和",是"一多不分"的世界观、方法论、思维方式。中西比较哲学阐释给予我们一个启示,就是对于西方人来说,儒学乃至整个中华文化的可读性不是靠翻译成西方语言完成的,而是靠对中西哲学基本范畴和结构的比照阐释实现的。因此,要让儒学插上自己的翅膀,跨文化地飞起来,就必须重视利用中西比较哲学的阐释话语,即在西方自由主义"一多二元"和中华文化"一多不分"的"不和"与"和"的比较阐释中,实现儒学的跨文化传播。 相似文献
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现代儒学与原本儒学的差异,无疑是因为原来的儒学观念在汉代被精心整理过。当时,人们把儒学同其他几个中国古代最重要的哲学流派结合起来了。这点是人所共知的。但显然,汉代对儒学的改造并非唯一一次对儒学的大规模修正。远在战国时代,孔子死后百多年,就出现了对儒学进行大相径庭阐释的哲学论著《孟子》和《荀子》。汉代儒学主要立足于《孟子》;这样,甚至《孟子》中原本的儒学成分也不是源于原本儒学了,而仅仅源于对儒学的阐释之一。再早些,即孔子死后不久,他的弟子们就对孔子的观点作了五花八门的解释,这一事实在中国学术史上是被 相似文献
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1917年,德国传教士卫礼贤(Richard Wi-held)偶然从中国道士姚济苍处得到一部《太乙金华秘旨》(简称《金华秘旨》),粗略翻阅后就被书中的内容深深吸引,经过认真研读决定翻译成德文。之后卫礼贤将完成的译稿,寄给了他的好朋友、现代西方心理分析学开山祖师弗洛伊德的主要传人、第 相似文献
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正何为儒学之真精神?或曰何为孔子之真精神?这不是一个新问题。早在新文化运动时期,梁漱溟就提出了这一问题。他认为人们所批判的孔子只是"假孔子",而"真孔子"的面目已被历史所遮蔽。于是,他发誓要恢复孔子儒家的本来面目——"孔子之真非我出头倡导,可有哪个出头?"现在的情况当然已非昔比,"复新儒学"成为儒学研究的潮流。但对孔子、儒学的解读和观点却五花八门,其中又有所谓"汉学主义",用西学来解读中国传统儒学,弄得孔子和儒学面目全非,也出现了真孔子、假孔子还是洋孔子的现象。正是在这种情况下,我们提出了"儒学之真精神"的问题。这对于儒学研究和 相似文献
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Arkowitz H 《The American psychologist》2005,60(7):731; author reply 734-731; author reply 735
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. 相似文献
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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. 相似文献
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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". 相似文献
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谁都知道,在古老的中国,不管是衙门、宫殿、庙宇的门前,还是豪宅、大户人家的门口,人们都能看到摆着一对石狮。据说,这对石狮子在许多中国人的心目中,它不但是一种气派的象征,而且还是一种被人认为是好的“吉祥物”。如今,旧时的衙门没有了,但遗留下来的宫殿、庙宇的门前,其中有些石狮仍有保存。然而,想像不到的是,这号称“吉祥物”的石狮今天却开始“走”进某些党政机关的大门口,它们(石狮)在那里时时都在保护着这些政府要员“平平安安”、“吉祥如意”。这不仅使我联想起一些极端的报道,有些政府官员为升迁,请算命先生定位,用风水术为政府… 相似文献
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从"管制"到"平衡"--政府与公众理想关系模式的构建及其制度化 总被引:1,自引:0,他引:1
论文从行政民主的角度探讨政府与公众之间的理想关系模式及其制度化构建过程 ,将我国在改革之前的政府与公众模式概括为管制模式。论文指出 ,在制度变迁的过程中 ,这一模式日益受到挑战。而在新的制度环境下 ,我国政府与公众的关系模式应该是平衡模式。这一模式的制度化措施包括培育自主的市民社会 ,赋予公众以独立的活动空间 ;促进行政公开 ,建立一个开放负责的政府 ;推进行政法建设 ,抑制行政恣意 相似文献
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Four studies are described outlining the favorability of attitudes toward women. In Study 1, participants indicated their attitudes toward women and men and their construal of the term "women". The results revealed that women were evaluated more favorably than men, but that male right-wing authoritarians (RWAs) who construed women as referring primarily to feminists were least favorable in their attitudes. In Study 2, participants indicated their attitudes toward both "housewives" and "feminists". The results revealed that feminists were evaluated less favorably than housewives, and that the most negative attitudes toward feminists were expressed by authoritarian men. Study 3 revealed that high-RWA males held more negative symbolic beliefs concerning feminists (i.e., beliefs that feminists failed to promote participants'values) and that these beliefs accounted for variation in attitudes among high RWAs and much of the RWA-attitude relation. Finally, Study 4 revealed that high RWAs perceived greater value dissimilarity between them-selves and feminists. The implications of the findings for future research are discussed. 相似文献
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Andrew Norris 《Metaphilosophy》2004,35(3):249-272
Abstract: In the Aristotelian tradition, politics is a matter of public deliberation over questions of justice and injustice. The Bush administration's response to the terrorist attacks of September 11, 2001, has been uniformly hostile to this notion, and it has instead promoted a jingoistic politics of self‐assertion by an America largely identified with the executive branch of its government. This is doubly disturbing, as the executive branch has sought to free itself from international law, multinational commitments, and domestic judicial regulation, even as it has sought to validate itself by demonizing its enemies. This essay draws out the disturbing echoes here of Carl Schmitt's work of the 1920s, in particular of Schmitt's conception of the sovereign as the ungrounded ground of the law and the political as the site of mortal conflict between friend and enemy. The essay argues that Schmitt's position in the twenties, for all of its evident problems, is superior to that of Bush, Wolfowitz, and Ashcroft in at least two senses: Schmitt condemns the idea of waging war for profit and recognizes that such wars will often be disguised as moral crusades waged against the “inhuman”; and he acknowledges that claiming to fight a war for humanity denies one's enemies their humanity, leaving them open to torture and even extermination. 相似文献
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