道教的平民神仙

道教神仙系统既包括各道派的重要祖师,也有自由自在的“散仙”。唐宋之际三教调和的倾向、外丹术的极盛转衰、内丹术的兴起以及“神仙亦人”的观念使原本诚挚的神仙信仰产生动摇,从而使得神仙观念更加世俗化、人性化,产生了大量的平民神仙。这些和光同尘、与世推移的平民仙人不     

明儒颜钧的七日闭关工夫及其三教合一倾向

颜钧(1504～1596),号山农,江西永新人,明代后期泰州学派的重要代表人物.泰州学派是阳明后学中具有平民意识和宗教化倾向的学派,其宗教化倾向主要通过工夫实践中对儒释道三教的融摄而得以展现,这一特点在颜钧思想中表现尤为明显.他以原儒经典为依据,在承袭心学系统静中体验传统的基础上,吸收了佛道二教的一些修养方法,形成一套颇具神秘主义特色的修养工夫--"七日闭关法".本文即以"七日闭关"法为中心,对颜钧思想的三教合一倾向略做探讨.     

论倾向:从“诚”的概念展开的分析

作者在论文的开头对休谟和倾向主义关于因果性的说明进行了比照。但是,作者并不认为倾向主义说明与休谟的说明是截然对立的,而认为倾向主义是对休谟的形而上学的超越。倾向主义力图将因果概念加以延展,使之具有更广泛和更丰富的适用性。为了这一目标,倾向主义否弃了意向性概念、心物对立以及独立的物理事物,等等。作者试图通过提出诚概念来将各种不同的倾向主义观点联系起来,并对倾向主义中的某些重要概念做出阐述。在作者看来,如果他的观点可以成立的话,那么实在就是一个由"诚"形成的整体,而物理主义和二元论则是将当今实在的某些方面加以绝对化的表现形式。作者认为,面对经验科学新理论的发展,传统的因果性和意向性概念需要修正,因此,诚的视角会产生一种新的自然主义。     

岩山寺壁画的世俗化转型成因初探

在留存至今为数不多的金代绘壁遗存中,山西繁峙岩山寺以其文殊殿内精彩的金代壁画而知名,其最大的特点就是画面中的世俗化倾向。其中,无论宫廷还是市井、城市还是郊野、神仙还是平民,都以日常惯于理解的方式来描绘,将宗教性、世俗性、贵族性、平民性有机地融为一体,成为那个时代社会生活从理想到现实、从神话到真实的一个杰出的立体图景。从画家的个人经历与绘画风格、宋金文化融合对金代绘画的影响、佛教图像的汉化与世俗化这三个角度来分析,使其壁画世俗化转型的原因有了一个相对清晰的面貌。     

目标倾向测量及其与绩效的关系

本文修订了B.Button等人所编制的目标倾向调查问卷,修订后的问卷具有较好的信效度。选取了58名文科大二学生为被试,以本学期各科期末成绩作为绩效指标,经偏相关分析,结果表明:绩效目标倾向和中国近代教育史、管理学概论、世界文化史等科目的成绩有显著相关,学习目标倾向与儿童发展心理学、教育测量学、英语4级等科目的成绩有显著相关。两类目标倾向与英语成绩的关系随课程难度的不同而变化,在此基础上,作者提出在目标倾向与绩效的关系上,可以从资源需求的角度来加以考察。     

贝克莱是一位爱尔兰的笛卡儿主义者

1974年麦克米兰公司出版了《贝克莱》一书,作者为加拿大蒙特利尔市麦克吉尔大学哲学教授H. M. 布拉肯(H. M. Bracken。《贝克莱》一书系统论述了贝克莱的主要哲学观点。值得注意的是,作者对贝克莱哲学的基本倾向和性质,指出了同传统观点不同的新看法。他认为,贝克莱哲学不属于同洛克的名字紧密相连的英国经验论一派,而属于笛卡     

文化和性别在积极情绪和消极情绪中的作用

国外关于文化和性别在积极情绪和消极情绪中的作用的新近研究认为,文化和性别及其相互作用会产生基本不同的积极情绪和消极情绪的连接模式.在个体文化的社会(如美国),人们倾向于以对立的方式(如两极方式)来体验和表达情绪;在集体文化的社会(如中国),人们倾向于以辨证的方式来体验和表达情绪.而且,女性在这种倾向性的表现上明显高于男性.最后,作者论述了该领域若干有待深入研究的问题.     

从“香菱学诗”谈曹雪芹的诗学观

《红楼梦》中"香菱学诗"一节,作者借林黛玉之口间接地表达了自己的诗学观。这些观点基本和前代诗歌理论家的观点基本一致,也有作者个人独到的创作体悟和诗歌审美倾向,可谓是生动的诗歌创作教程。     

平民儒学与乡村建设——以明代泰州学派为中心的分析

从泰州学派的思想转向和平民家族建设、平民讲会等社会活动来看,泰州学派不只是一个有别于阳明学派的平民儒家学派,更是中国历史上一个极为重要的重视实践的乡村建设派。泰州学派构成了宋代以来儒学平民化的重要环节,体现了中国知识分子的实践品格,对20世纪30年代的乡村建设运动曾有过重要的思想影响。     

主题还是分类学? 对事物分类倾向的发展研究

研究旨在探讨个体分类倾向的发展趋势与影响因素.实验一采用图片、文字两种方式呈现实验材料,并使用不同指导语.要求被试选择三个事物中关系更近的两个.结果表明,成人比儿童具有更显著的按照主题分类的倾向,实验材料的呈现方式对于被试分类倾向没有显著影响.实验二进一步考察了分类倾向的发展轨迹,随着年龄增长,个体按照主题划分事物的倾向增强,由倾向于按照分类学规则向按照主题分类的转变可能发生在小学低中年级之间.     

Euthanasia and Assisted Suicide from Confucian Moral Perspectives

This essay first discusses the three major arguments in favor of euthanasia and physician-assisted-suicide in contemporary Western society, viz., the arguments of mercy, preventing indignity, and individual autonomy. It then articulates both Confucian consonance and dissonance to them. The first two arguments make use of Confucian discussions on suicide whereas the last argument appeals to Confucian social-political thought. It concludes that from the Confucian moral perspectives, none of the three arguments is fully convincing.     

Studying Confucian Thought from the Inside Out

The philosophical study of Confucian thought seeks to both understand the nature of Confucian thought in its historical and cultural context and relate it in an intellectually fruitful manner to contemporary philosophical discourse. Someone engaged in such a study will be pulled inward toward approximating the perspectives of the Confucian thinkers set in the context of their concerns and activities, and pulled outward away from the Confucians’ world of ideas to relate them to our present concerns and interests, specifically those that characterize contemporary philosophical discourse. These two psychological forces, the inward pull and outward pull, can be combined in different ways in the psychological orientation that underlies such a study. This essay presents and discusses the merits of an approach that it describes as “studying Confucian thought from the inside out.” On this approach, the inward pull is maximally dominant, and even as the outward pull leads us to move beyond the Confucians’ own perspectives to relate their ideas to our present concerns and interests, we at the same time seek to do so in a way that is maximally continuous with their perspectives. Such an approach helps draw out the distinctive characteristics and insights of Confucian thought, and also furthers a direction of inquiry that the Confucian thinkers themselves advocate.     

《论语》文体形式的文化阐释

《论语》是以“语”体和“子曰”等形式记录孔子的言论,建构孔子的话语权威和思想价值体系的。“子曰”形式最宜于孔子独自式地直接阐发自己的思想,“问——子曰”形式由于受到孔子“礼”和“仁”的规范,导致与孔子对话的真正主体缺席,而成为孔子建构自己话语权威的有效言说方式。孔子重视“言”的作用,但反对“巧言”。孔子不期望论辩,面对论辩他往往先预设道德判断,然后否定欲辩者,从而最终否定论辩本身。对孔子来说,“巧言”和“沦辩”会使自己的话语权威和思想价值体系面临被解构的威胁。     

On the Contextual Turn in the Tokugawa Japanese Interpretation of the Confucian Classics: Types and Problems

This article discusses the “contextual turn” in the interpretation of Chinese classics: the contextuality of Confucian classics in China was latent, tacit, and almost imperceptible; however, it became salient and explicit once the Confucian classics were introduced to Tokugawa Japan. Many a Japanese Confucian took ideas and values expressed in the Chinese classics and transplanted them into the context of Japanese politics and thoughts, in light of which the Japanese scholars staked out new interpretations of the classics. This “contextual turn” involved issues of two levels: the material political order (especially the Chinese-barbarian distinction) and the abstract political thought (especially the ruler-subject relation). It is pointed out that the Chinese empire was the Japanese Confucians’ “political foreign country” and “cultural homeland,” and the tension was evidenced by their interpretations of the term “Zhong’guo” appearing in the Confucian classics. The usual strategy adopted by the Japanese Confucians in interpreting Chinese classics was to “de-contextualize” them and then to “re-contextualize” them in their own Japanese environment.     

试论儒家思想对中国传统医学伦理思想的影响

儒家的以人为本、高度重视人的生命价值的人本思想,由孝敬父母,友爱兄长,进而推己及人到关爱众人的仁爱济世思想,认为加强道德修养是做人的根本的修身思想以及重义轻利思想对中国传统医学伦理思想的形成和发展产生了深刻的影响,儒家思想成为中国传统医学伦理思想的理论基础。     

Musical Thought in the Zhuangzi: A Criticism of the Confucian Discourse on Ritual and Music

Musical thought in the Chinese tradition is frequently discussed in terms of the Confucian discourse on “ritual and music (lǐyuè 禮樂),” but how this Confucian discourse has been viewed by its critics has seldom been addressed. This paper aims to explore musical thought in the Zhuangzi as a serious critique of Confucian musical discourse. Zhuangzian thinkers doubt whether Confucian ritual music can avoid restricting music within a specific musical tradition, impeding the freedom to enjoy music, and distorting the nature of music. Unlike Confucian discourse, which emphasizes music’s external effects, Zhuangzian musical thought ultimately leads us to focus on the essential questions: how to cultivate one’s own sensibility toward musical harmony, how to open one’s mind to comprehend different musical sources, and how to eventually reach musical Dao.     

Kant’s Better Man and the Confucian Junzi

This essay attempts to compare Kant’s better man and the Confucian junzi in the Zhongyong, and argues that Kant’s idea of the better man, which expresses human self-improvement in ultimate freedom, is in fact a conception very similar to that of the Confucian junzi, which denotes an ideal human being in cheng. Kant attributes the lack of emphasis on self-improvement in Western culture to the Christian conception of grace, and demonstrates the possibility of self-improvement on the ground of ultimate freedom. We may call this treatment “the Confucian solution” in Kant’s thought. My intention is to explicate the conceptual commonality between the better man and the junzi and demonstrate the Confucian element in Kant’s religious thought.     

The contemporary development of a Neo‐Confucian epistemology

Until recently epistemology in the Western sense was never a central issue in Chinese philosophy. Contemporary Chinese neo‐Confucian philosophers, however, realize that in order to reconstruct some of the important traditional philosophical insights and make them meaningful in the present time, certain methodological and epistemological considerations are indispensable. The present paper undertakes to examine some of these efforts. Since most neo‐Confucian philosophers today have been influenced by Hsiung Shih‐li, in one way or another, his epistemological theory is presented first. Then the further development of a neo‐Confucian epistemological system in Mou Tsung‐san's thought is discussed. Hsiung Shih‐li has made an important distinction between what he calls the hsing‐ehih and the liang‐chih. The former may be translated as the original wisdom and is what we rely upon to grasp ontological reality; the latter may be translated as the measuring wisdom and includes both our commonsensical and scientific ways of understanding which postulate a real, external world. A dialectical relation holds between the two. Mou Tsung‐san further develops a comprehensive epistemological system which confirms the basic insights of Hsiung Shih‐li. He has attempted a synthesis of the philosophical insights which he learns from Kant in the West and the Confucian tradition in China.     

论归隐思想与《周易》中归隐思想的学派归属

隐遁或归隐思想是中国文化中的奇葩。通常都是把隐遁与老庄联系在一起,其实,隐遁行为产生于儒、道思想形成之前,无所谓属于道家或者儒家。传说的最早的隐遁者是许由、务光、巢父,乃是庄子的创造;有明文记载的最早的隐遁者是稍晚的有殷周之际的箕子、微子、伯夷、叔齐等人。对于他们的归隐思想,儒家和道家各自作了不同的解释。儒家的归隐思想有三个要素:守志、待时、致命,其必要条件是与政治的联系。守道而不惜其身是儒家的重要特征;道家的归隐思想则是守身,坚守心灵的自由。道家主要是以庄子论,老子与庄子又有不同。《周易》经传中的归隐思想是儒家性质的。     

《周易》东传与古代朝鲜半岛阴阳说

中国古代儒家经籍《周易》于汉代时已东传至朝鲜半岛,并在其"三国"时被确立为国学教育体系中的重要学习内容。在儒学教育体制和科举"科经取士"制度的促动下,古代朝鲜半岛不仅全面、系统地吸纳了《周易》思想,李氏朝鲜时还形成了活跃的易学研究局面,建构了自身的易学体系,成为域外易学的重要组成部分。随着《周易》思想及易学研究在朝鲜半岛的不断深化,其阴阳说也逐步渗透至天文地理、政治思想与社会文化等领域中,最终对朝鲜半岛哲学思想的发展及民族思维的建构产生了深刻的影响。