加拿大驻华使馆贺电

<正>The 4th lnternational Taoism Forum第四届国际道教论坛:On behalf of the Embassy of Canada in Beijing,I would like to send my warmest greetings to the participants in the 4th International Taoism Forum to be held on Wudang Mountain in Hubei Province this May.我谨代表加拿大驻华大使馆,向今年5月在湖北武当山举行的第四届国际道教论坛的与会者致以最诚挚的问候。     

全球视野中的道教图像学研究

<正>一、何谓道教图像学道教图像学(The Iconology of Taoism)融合了多种学科的研究方法,对道教艺术与图像进行全面的文化与科学的解释。其研究理论建立在对道教文化、历史、伦理、宗教和艺术象征意义的探究之上。本文力图站在中国道教图像学的整体立场,揭示其在历史文化中的定位和贡献,并为道教艺术史研究提供一套可以突破时代和风格技法限制的视觉现象研究分析工具。该领域的成果能够启发研究者在严格意义上的道教艺术、     

Equality Endows Men with Prosperity—A Discussion with Michael Sanders

<正>Wang:Thank you for accepting our interview.I heard that you had a great time during the tour around Nanjing.What are your impressions of Nanjing? Mike:Well,first of all,I'd like to thank you for the invitation and the hospitality that has been shown me.I very much enjoyed my two trips on Sunday and Monday.I thought the Purple Mountain was very beautiful,and I was very impressed by the Dr Sun Yat Sen Mausoleum and the Linggu Temple, and the Ming Xiaoling Mausoleum was wonderful,particularly the ceremonial avenue with its animal statues.There is nothing comparable to that in England, so it was a real pleasure to see it.So I am very much enjoying my stay in China. Wang:Professor Xu Fangfu from the University of Petroleum asked me to pass on his greetings.I invited him,but he is very busy with his courses and cannot make it this time. Mike:I'm sorry not to have the chance to meet Professor Robin as I knew him in Manchester.It would be very nice if you could pass on my greetings to him.     

英国菲利普亲王贺信

<正>BUCKINGHAM PALACE.白金汉宫I was delighted to be able to welcome a delegation of Daoists to a conference at Windsor Castle in 1995 organized by the Alliance of Religions and Conservation.I am delighted to know that this cooperation continues and is making a significant contribution to the conservation of nature in China.     

六朝时期的道教

该文选自法国马伯乐《道教与中国宗教》(Henri Maspero,Le Taoism et Les Religions Chinoises,Edi-tions Galllimard,1971)中"六朝时期中国人宗教信仰中的道教"(Le Taoisme Dans Les Croyances Religieuses Des Chinois A L’Epoque Des Six Dynasties)一章,第293页至330页。     

Life Together:Theology,Ethics,and the Christian Community

Introduction I thank the leaders of the Seminary for inviting me to give a talk today. Also, I express my thanks to you students and staff for being here. I am grateful to Prof. Lin Manhong for translating for me. I regret that my Chinese is not good eno…     

Plato on Necessity and Disorder

In the Timaeus, Plato makes a distinction between reason and necessity. This distinction is often accounted for as a distinction between two types of causation： purpose oriented causation and mechanistic causation. While reason is associated with the soul and taken to bring about its effects with the good and the beautiful as the end, necessity is understood in terms of a set of natural laws pertaining to material things. In this paper I shall suggest that there are reasons to reconsider the latter part of this account and argue for a non-mechanistic understanding of necessity. I will first outline how the notion of necessity is introduced in the dialogue. Next I will show how a mechanistic account of necessity fails to capture Plato＇s purpose of treating it as a causal factor; and, finally, I will argue that this purpose is better understood as an attempt, on Plato＇s part, to account for the causal origin of disorder and irrationality, an origin articulated in terms of a pre-cosmic situation and the notoriously difficult notion of the third kind.     

An Interview with David Alderson

<正>Wang Jie:Here are some questions that I think are very important to China's research on Marxism,so I'd like to know your opinions.I'd like to start with the research on Terry Eagleton.As far as I know,you are the first to have written a book on Terry.In China,there are also many scholars who are researching Terry and a group of articles are recently coming out in China's most important core journal,Theory and Criticism of Literature and Art.When I talked with Terry at the University of Manchester,he specially mentioned that he was a Marxist,instead of a Post-marxist.Later,he wrote me a letter to add that it was a matter of principle.For the relationship between Marxism and Postmarxism, there are still confusions among scholars in China,so can you make further clarifications in combination with Terry's situation? David:I would say that Terry is without doubt a Marxist,not a Post-Marxist. That is very clear to me.At a recent conference about Terry's career at Manchester University,there was discussion about the extent to which his thought had changed over years,and one of the comments that he made was that he believes roughly the same things as he used to believe in the 1960s.From having read and studied his work,I would say that there's overwhelmingly a sense of continuity through the work.     

Descartes' Metaphysical Doubts about Clear and Distinct Perception

Descartes' metaphysical doubts in the Third and Fifth Meditations present a scenario like this:it is possible that I (the Meditator) am so imperfect as to be deceived by my author (i.e.,an omnipotent God/Deceiver) in the matters which I think I perceive clearly and distinctly.The metaphysical doubts attempt to cast doubt on beliefs based on present or recollected clear and distinct perceptions.This paper clarifies the intension of the metaphysical doubts by answering the question of how an omnipotent God/Deceiver might exercise a deceptive influence on clear and distinct perception.My analysis shows:(1) the memory interpretation and the retrospective interpretation to be implausible;(2) the incoherence interpretation to be ill-founded,though its conclusion is partly right,such that we should accept a weaker version of it;(3) the misrepresentation interpretation,the defective-origin interpretation,the truth-value variation interpretation and the radical interpretation to be plausible;(4) all of these credible interpretations to be compatible with each other as well.     

老化和其他研究领域中认知心理学与认知神经科学的整合

I am happy to present a series of articles in this issue of Acta Psychologica Sinica. I was invited to do so and here is the outcome. The articles have been written by researchers living and working outside China. None of them has made a contribution to this journal before. The articles cover a broad spectrum of topics within the area of cognitive neuroscience. The purpose of this little article is to introduce the authors and the topics covered to the readership of the journal.     

Environmental Ethics and Linkola＇s Ecofascism： An Ethics Beyond Humanism

Ecofascism as a tradition in Environmental Ethics seems to burgeoning with potential. The roots of Ecofascism can be traced back to the German Romantic School, to the Wagnerian narration of the Nibelungen saga, to the works of Fichte and Herder and, finally, to the so-called volkisch movement. Those who take pride in describing themselves as ecofascists grosso modo tend to prioritize the moral value of the ecosphere, while, at the same time, they almost entirely devalue species and individuals. Additionally, these ecofascists are eager to reject democracy, the idea of progress in its entirety, as well as industrialization and urbanization. They also seem to be hostile towards individual autonomy and free will. In this short essay I will present and discuss Kaarlo Pentti Linkola＇s approach to environmental ethics, one that could be well described as the epitome of Ecofascism. I will argue that his arguments are neither sound nor documented, and I will conclude that Linkola＇s overall approach is, in my view, contrary to the purpose as well as to the very essence of morality.     

＂I Effaced Myself＂ and ＂The Disappearance of the Subject＂： A Comparison between Zhuangzi and Jean Baudrillard＇s Anti-Subjectivism

In the chapter ＂The Adjustment of Controversies＂ in his eponymous work, Zhuangzi has the character Nanguo Ziqi declare ＂I effaced myself,＂ thereby holding that one can return to the state of naturalness only after breaking with the ＂self＂ that is in opposition to ＂objects,＂ abandoning his subject-object standpoint and entering a state of ＂effacement＂ wherein one fuses with the Dao. Coincidently, the French philosopher Jean Baudrillard also repeatedly stresses the ＂disappearance of the subject＂ in his later philosophy, trying to dissolve subject-centrism by means of a counterattack by the object wherein its logic would entrap the subject. Although they lived in different times, both Zhuangzi and Baudrillard note the same human predicament--the situation wherein the ＂I as subject＂ constantly obscures the ＂real I.＂ Their resolutions of the predicament are similar： both put their hopes in the dissolution of the ＂I＂ or self in subject-object relations, with Zhuangzi declaring ＂I effaced myself＇ and Baudrillard mooting the ＂disappearance of the subject.＂ They differ, however, on how to dissolve the ＂I＂ （myself）. Briefly, Zhuangzi advocates ＂effacing myself through the Dao,＂ that is, quitting one＇s ＂fixed mindset＂ and ＂egoism＂ and returning to the Dao by means of ＂forgetting＂ or ＂effacing＂; Baudrillard, on the other hand, proposes to ＂efface oneself through the object,＂ i.e., replace the supremacy of the subject with that of the object. Baudrillard＇s theory has often been criticized as pataphysics because of its nihilism without transcendence; in contrast, Zhuangzi＇s view, which construes the whole world as the unfolding of the Dao, seems more thought-provoking.     

Xiong Shili on the Nature,the Mind and the Origin of Badness as Evidenced in Ming Xin Pian 明心篇 (Explaining the Mind )

The question of the origin of badness is a core problematic in New Confucian philosopher Xiong Shili’s 熊十力 (1885–1968) Ming Xin Pian明心篇 (Explaining the Mind; 1959), a work representative of his thought towards the end of his life. In this essay, I examine how Xiong uses the concepts of the nature (xing 性) and the mind (xin 心) to explain the origin of moral badness. Xiong asserts that the Buddhists never concerned themselves with the problem of the origin of ignorance and delusion, afflictions that in turn lead to suffering and wrongdoing. Xiong sets out to redress what he claims the Buddhists had failed to do. I argue that the conceptual structure of both Xiong Shili’s and Zhu Xi’s 朱熹 (1130–1200) theoretical approaches to this problem are isomorphic. The isomorphism is significant because it suggests that Xiong consciously drew on Zhu Xi and/or the Buddhist models that Zhu in turn drew on. I provide evidence to show that even as late as 1959, and despite his increasingly entrenched criticisms of Buddhism, Xiong continued to draw on key concepts and models drawn from Buddhist philosophy of mind.     

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.     

Xujing (Emptiness and Stillness) in Daoism,Aesthetic Appreciation of Nature,and Environmental Ethics

In this article,I will examine the concept of xujing虛靜 (emptiness and stillness) in Daoism and its relationship with the aesthetic appreciation of nature and environmental ethics.Firstly,I will examine the Chinese philosophical understanding of nature through the concept of qi.I point out that qi is characterized by four interrelated features,which are emptiness,creativity,vitality,and stillness.Xujing are also aesthetically appreciated as the objective features of qi.Secondly,I will discuss why,as the objective features of qi,xujing are considered to be features that have aesthetic value.I argue that empathy is the reason why emptiness as the objective feature of qi is regarded as having aesthetic value.Thirdly,I will discuss how the aesthetic concept of emptiness helps contribute to the construction of place-based environmental ethics.     

The "Flower Songs" Tradition:Indigenous Histories as Depicted in Mexican Codices (14th-16th Centuries)

Mesoamerican groups never constituted a single political or linguistic unit from the 14 th to the 16 th centuries, but there are some fundamental and long-term cultural elements which allow us to link Mesoamerican peoples.One of the principal sources are the objects known as codices.In this paper I will discuss a particular aspect of Mesoamerican codices known as the"Flower Songs"tradition. I will discuss some fragments of stories depicted in codices proper to the Mixtec and Nahua traditions, and will show how modern scholars-including myself-reconstruct the meanings of some of their images.     

Justice and Civic Friendship： An Aristotelian Critique of Modern Citizenry

Modem moral and political theorists make a sharp separation between justice and civic friendship, arguing that justice deals with the fair terms of co-operation in the social sphere whereas civic friendship is about an individual＇s contingent affections in the political domain. In addition, they also argue that the principles of justice must determine the nature and function of civic friendship in modem liberal society. Even though the historical origin of the above view can be traced to the writings of Immanuel Kant （2007）, John Rawls provides us with its most cogent formulation in recent times. In his book A Theory of Justice （1971）, Rawls argues that the considerations of right are prior to the considerations of good; therefore the principles of justice must determine the limits of civic friendship. Against RaMs, I argue that justice and civic friendship are intrinsically connected and that they cannot be separated in experience. I draw upon Aristotle＇s theory of virtue to strengthen my arguments. Following Aristotle, I show that both justice and friendship are virtues and that all virtues hold together. The Aristotelian coherence of virtues, I argue, can be useful in redefining the obligations of justice and civic friendship in contemporary liberal democracies.     

Daoism and the German Mission in Martin Heidegger’s “The Thing”

In this article, I examine Martin Heidegger’s 1950 lecture/essay “The Thing” (Das Ding) in two ways. First, as a piece influenced by chapter 11 of the Daodejing. And second, as a postwar writing which can be interpreted vis-à-vis the Black Notebooks and his other writings. There are instances in “The Thing” which are analogous to his statements found in the Black Notebooks and his other writings which describe and clarify his controversial political affiliation. In brief, I suggest here that Heidegger’s articulation of the concept of wu 無 of chapter 11 of the Daodejing as the void of the jug in “The Thing” may potentially describe his controversial engagement with German National Socialism as part of his response to the call for German mission. Notably, the fundamentality of the void of the jug is comparable to the exclusivity and exceptionality of the Germans in their mission; and the use of the void of the jug as outpouring is an interesting way to emphasize his disagreement with the regime by pointing out that his support to German National Socialism is not to the extent of brutally annihilating the Jews.     

The Role Dilemma in Early Confucianism

Recently, Sean Cordell has raised a problem for Aristotelians who seriously consider social roles: When the demands of the role conflict with the demands of morality, which norms ought one follow? However, this problem, which I call the role dilemma, is not specific to Aristotelians. Classical Confucians face a similar problem. How do Confucians resolve conflicts between the demands of humaneness (ren 仁) and the demands of social roles and the social norms (li 礼) that govern these roles? Confucians who favor humaneness, maintaining that other demands are defeasible, offer an externalism about roles. This response is similar to the Aristotelian argument that the demands of human excellence trump other demands. Consequently, Confucian externalism collapses into a virtue ethic. Confucians who favor the demands of li offer an internalism about roles. However, internalism is undesirable because it implies relativism and condones oppressive social institutions. The Confucian role ethicist must offer a tenable solution that steers clear of the pitfalls of both externalism and internalism. Although I do not advance a solution here, I believe a tenable alternative exists. The goals of this paper, instead, are to demonstrate that classical Confucians face the role dilemma and to initiate a discussion about the theoretical apparatus required of Confucian role ethics in order to distinguish it from other ethical theories. I conclude with some programmatic remarks about additional questions and problems that ought to be addressed.