《论语》伦理思想简介

《论语》是一部记载我国古代著名思想家儒家创始人孔丘(公元前五五一年——公元前四七九年)及其弟子言行的集子。由孔子再传弟子编纂成书。该书比较全面地汇集孔子及其弟子关于道德伦理的论述,是我国历史上最早的一部伦理学著作。孔子的道德论以“仁”为核心,“仁”是孔子道德规范的极至。《论语》全书四百九十二章,一万二千七百字,言“仁”之处就有五十八章,“仁”字一百有五见.关于“仁”,孔子有许多规定和解释。最能说明问题的是他对樊迟问“仁”的回答:“仁者爱人”。但是如何去爱人呢?为此孔子又提出“礼”。他讲:“克己复礼为仁”(《颜渊》),认为,“仁”的实行必须在“礼”的范围之内,也就是说必须按着礼的等级规范去爱人。“仁”和“礼”两者应紧密结合,不能分离,在一定的意义上守礼本身就是仁。     

荀子的“仁本礼用”论及其当代价值

<正>大家基本公认孔子创立了仁学而孟子继承之,但对荀子是否继承了孔子的仁学就认识不一了。一般认为,荀子继承的是礼学,甚至将荀子的"隆礼重法"归入法家。本文拟就这个问题作一辨析。一、继承孔子,仁本礼用儒学是由孔子创立、由其弟子后学继承发展的仁学思想体系。孔子生当春秋乱世,以其思想家的远见卓识,一方面继承和吸收了殷周时代的天命观和礼乐教化思想,另一方面创造性地构建学说,破天荒地第一次提出了"仁者人也"、"仁者爱人"的人本主义哲学命题,建立了一套以道德之"仁"     

从“了解”到“评估”——评《仁礼之辨:孔子之道的再释与重估》

<正>孔子研究者依据《论语》,大体同意"仁"与"礼"是孔子思想中的两个重要范畴。但二者孰轻孰重?它们之间又是何种关系?当下我们又该如何看待?这些问题的答案却见仁见智。众所周知,"仁"和"礼"在孔子思想中的地位,大致有三种意见:其一,认为孔子思想中以仁为主,礼只是仁的外在表达。其二,认为孔子思想的中心是礼,仁附庸于礼。其三,认为孔子思想里,仁与礼同等重要,并无主次之分。因此,对孔子思想中"仁"和     

自觉于规矩——由“从心所欲,不逾矩”看孔子的自由观

"从心所欲,不逾矩"是孔子晚年对自己一生所达到的人生成就的最后评述,其真谛是"从心之仁,不逾礼",即自觉于规矩,这是真正的自由。孔子主张克己复礼,但绝不是牺牲内心去迎合不合理的社会规矩。孔子"从心所欲"所意味的自由,非随心所欲,而是自觉自愿行礼为仁、立德顺天,在此过程中"从心所欲,不逾矩",真正地达到了礼与仁的合一,达到人与天的合一;在这种天人合一中,人实现真正的自由,即无论人做什么,都符合天地的根本原则——德。     

自觉于规矩——由“从心所欲,不逾矩”看孔子的自由观北大核心CSSCI

"从心所欲,不逾矩"是孔子晚年对自己一生所达到的人生成就的最后评述,其真谛是"从心之仁,不逾礼",即自觉于规矩,这是真正的自由。孔子主张克己复礼,但绝不是牺牲内心去迎合不合理的社会规矩。孔子"从心所欲"所意味的自由,非随心所欲,而是自觉自愿行礼为仁、立德顺天,在此过程中"从心所欲,不逾矩",真正地达到了礼与仁的合一,达到人与天的合一;在这种天人合一中,人实现真正的自由,即无论人做什么,都符合天地的根本原则——德。     

先秦儒家仁礼学说新探

本文包括三部分。第一,论孔子仁礼学说的渊源。孔子以前,“礼”概念已有一定发展,而“仁”概念尚甚模糊。孔子在前人关于礼和德的思想基础上建立了自己的仁礼学说。第二,论孔子仁礼学说。孔子的礼学说强调有等差的和谐(即和),而仁正是和的必要条件;其仁学说强调爱的外推是有等差的,而礼的等差正好成为仁赖以外推的阶梯。故仁礼实为同一思想体系的相反相成的两个方面。第三,论孟子、荀子对孔子仁礼学说的发展。克己复礼为仁,是孔子仁礼学说的核心。“克”有二义:一为胜任,一为抑制。克己从任己开始,立己方能立人;欲立人不能不有所抑己,为第二段;抑己而达到人己和谐,即成仁,为第三段。孟子主要在第一到第二段中发展了孔子的仁礼学说,而荀子则主要在第二到第三段中发展了它。     

“礼仁”与“礼法”——从孔子到荀子再到韩非的简要考察

"克己复礼"并非孔子的首创,但他常以此阐发其"仁"的学说,可以说孔子的"礼"就是使天下仁义,它本质上是一种"仁"的存在。同样是讲礼,荀子与孔子相比已经有了显著的不同。孔子言语中的礼、法概念是疏离的,而礼、仁概念是切近的。荀子固然也有一些重视礼的言论,但他对法同样津津乐道。荀子主张"隆礼重法",甚至有时候援礼入法,有时候更是抛开礼专讲法。韩非排斥"仁",剥离"礼"的外壳而阐扬其"法、术、势"理论,主张"一行其法",建构起了比较完备的法治学说体系。     

浅议孔子德育思想对现代教育的启示

孔子非常注重道德教育,仁爱、礼义和诚信构成德育思想的主要内容。以＂仁＂为道德情感和道德原则、以＂礼＂为道德行为规范、以＂信＂为现实世界中的道德人格,从而形成了孔子的道德教育思想体系。他丰富而系统的德育思想,深刻影响了我国道德教育的发展,是我国道德教育的重要历史资源,对现代教育颇有深远的现实意义。     

“仁”的抽象与“仁”的秘密

“仁”,作为哲学范畴,是古代哲学思维长期发展的产物,孔子的贡献,主要是完成了“仁”的抽象。“仁”的抽象是“德”、“礼”、“爱”的演化和人的自我认识多维综合的结果,它内涵丰富,凝聚着中国文化的特征和中华民族的心理。“德”在西周时包含“仁”,春秋时“参合(德、正、直)为仁”,孔子则规定了“仁”的内容,并超越于“德”。“仁”最初同古老的礼仪“相人偶”相联系,孔子赋予了理论的形式。把强调“克己复礼”、把“礼”内化为稳定的心态,以指导言行。孔子把仁爱推广到非亲族的人际关系,闪耀着进步思想的光辉。孔子把“仁”看作道德实践的积淀和内化,而“成仁”则是人之为人的一种自我完善。“仁”,成为人的修养和人的文明的一个理想的标志。     

从圣经看"克己复礼"

成语"克己复礼"出自《论语·颜渊》,克己复礼也是孔子学说中的一个重要内容.《论语·颜渊》中记载,有一次孔子的弟子颜回请教孔子:"如何才能达到仁的境界?"孔子回答说:"努力约束自己,使自己的行为符合礼的要求.如果能够真正做到这一点,就可以达到理想的境界了,这是要靠自己去努力的."颜回又问:"那么具体应当如何去做呢?"孔子答道:"不符合礼的事,就不要去看、不要去听、不要去说、不要去做."颜回听后对老师说:"我虽然不够聪明,但决心按照先生的话去做."     

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.