严锡禹:基督教中国化漫谈(十)

再来看"论智".陈金镛首先从非基督教人士引黑格尔和幸德秋水思想为据入手,批评他们排斥宗教,排斥信仰,他们的智慧"自下而来",不是真智慧,不足道也.近代西人的智慧,反不如我国程子的主张.所谓程子,即程颢(1032-1085)、程颐(1033-1107)两兄弟,他俩开创了宋代理学,直接影响到理学集大成者朱熹(1130-1200).程子认为,人莫不有知,而物莫不有理,人要想达到知(智慧),非格物不可,这就是中国哲学中非常重要的概念:格物致知."所谓致知在格物者,言欲致吾之知,在即物而穷其理也.盖人心之灵莫不有知,而天下之物莫不有理.惟于理有未穷,故其知有不尽也."这就是四书中《大学》的根本思想.当然,程子所说的致知,并不是陈金镛时代从西方传入的自然科学那种知,而是"天地之高深""鬼神之幽显"之类宗教上的知.     

"理学"、"天学"之间--论晚明士大夫与传教士"会通中西"之哲学深意(上)

本文从考辨"西学"原型、追寻晚明士大夫与传教士"会通中西"之哲学深意上立说,运用概念辨析与历史重构相结合的哲学史方法,分析论证了晚明新起的学术思潮,及"预流"于其中的"少数创造者"士大夫与传教士群体之学术旨趣及其"近代"意义.认为:晚明以利玛窦为代表的欧洲传教士输入的"西学"原型,是以"天学"为核心的亦宗教亦哲学、亦政治、亦科技的复合体;以李贽、焦竑为代表的"三教归一"论和以徐光启、王徵为代表的"中西会通"论,这两股学术思潮共同导致了晚明王朝的理论危机;利玛窦立足于"天学"的宗教立场,徐光启立足于"理学"之哲学立场,共同确立了"易佛补儒"的"中国式"传教总策略,利本想依此进入中国士大夫上层社会以传播福音,徐本想依此恢复"朱学正脉",以挽救王学末流丧失儒家经学支柱之危机,结果却因意想不到的宗教角色向学术角色的转换,造成了千载难逢的"中西会通"之历史机遇,出现了"会通中西"之大量科技成果.<畏天爱人极论>是泾阳王徵的哲学创作,它是以"理学"会通"天学"的神哲学范例,其价值不在科技著作之下.     

从"箕子明夷"到"听其有矢"——对《周易》"明夷"的法文化解读

"明"即辨别、验证,"夷"即弓矢的合文,表示弓、矢上面的符号一致."明夷"即"验证弓矢".弓矢是东夷民族发明的工具和武器.弓矢是论功行赏论罪行罚和确认战利品归属的重要凭据,也是确定猎获物所有权和损害赔偿责任的重要依据.古."(渡)"字中的"去"由弓矢二字构成,表示弓、矢上面的符号不一致."明夷"与《洪范》九畴之"明用稽疑"之间具有内在联系,"明夷"或即"明疑."这种方法由于曾经被殷末箕子所提倡或坚持而与其名字联在一起.西周金文"(渡)"字的产生与"明夷"制度有关."(渡)"字标志着古代法律由神判法(独角兽扁)向人判法(重视证据)的过渡.     

"象思维"视野下的"易道"

"易道"的根本在于,观物取象,并进而在象的流动与转化中洞察出卦象,由卦象以尽意."象思维"的本质在于"非实体性",而这种非实体性使<周易>的象思维具有"原发创生"性,并且表现出与西方实体性的概念思维本质不同.从原发创生的视角观之,历史上和今天关于卦爻之象数与卦爻辞哪个根本的问题,可以归结为原发创生的"筑象"过程."原发创生",就是无极而太极之生,是"无中生有"和"有中见无"之生.     

论庄子"内七"篇哲学思想的哲学基础

庄子"内七"篇的哲学思想的哲学基础,是解读庄子思想的钥匙.《齐物论》中,在三处最关键的问题上,庄子罕见地高频率使用了"以明"一词."以明"一词,本源于老子的"知和曰明"一语.庄子在"明"前冠以"以"字,使"明"被提升为一种原则,同时具备了方法论意义.由于"明"的内容是"知和",庄子把"和"引入了对矛盾是非的解决,因此,庄子用"以明"解决诸如"矛盾""是非"等问题的时候,其典型格式就是"和之以是非"、"和之以矛盾"."和"是庄子内七篇的哲学基础,庄子把老子的只具雏型的"和"理论,精辟地演绎成了一个完善细统的理论.这个理论,不仅对道家哲学的意义是重大的,而且对中国思想史的发展意义也是重大的.     

"大音希声"与《4′33″》哲理内涵的异同

"大音希声",是中国古代文艺理论中的一种美学观念,为老子所提出,语出<道德经>:"大方无隅,大器晚成.大音希声,大象无形."又说:"听之不闻名日希."老子认为最美的音乐是自然无声之乐,而非人为的部分之美,这与他的"道可道,非常道;名可名,非常名"的见解以及他的"无为自化"的思想是完全一致的.<4′3″>是20世纪美国先锋派音乐中心人物约翰·凯奇的一部重要作品,颇符合"大音希声"的境界."大音希声"与<4′33″>似乎是有着一种相同的艺术美学构思,但从哲理内涵的角度仔细分析,我们就会发现,他们存在着本质上的不同.     

"曾点气象"异说

一 "曾点气象",事出<论语·先进篇>: 子路、曾皙、冉有、公西华侍坐.子曰:"以吾一日长乎尔,毋吾以也.居则曰:‘不吾知也!'如或知尔,则何以哉?"子路率尔对曰:"千乘之国,摄乎大国之间,加之以师旅,因之以饥馑;由也为之,比及三年,可使有勇,且知方也."夫子哂之."求!尔何如?"对曰:"方六七十,如五六十,求也为之,比及三年,可使足民.如其礼乐,以俟君子.""赤!尔何如?"对曰:"非曰能之,愿学焉.宗庙之事,如会同,端章甫,愿为小相焉.""点!尔何如?"鼓瑟希,铿尔,舍瑟而作,对曰:"异乎三子者之撰."子曰:"何伤乎?亦各言其志也."曰:"暮春者,春服既成,冠者五六人,童子六七人,浴乎沂,风乎舞雩,咏而归."夫子喟然叹曰:"吾与点也."     

"中和"范式·"阴阳两仪"·"一两"思维--中国美学精神的思维文化探源

中国美学以"中和"为最高境界和理论范式,乃源于独特而深厚的民族思维文化.其一,"中和"范式以审美矛盾因素的两面、两极、两端……(即"两")为基本架构,这正贯彻了中国传统以"物生有两"观念为基点的"耦两"型或以<易>为范本的"阴阳两仪"型思维模式.其二,中国传统"耦两"思维同西方近代的主客二元思维根本不同,其本质差异就在于"耦两"思维不脱离"一"的根本原则,关注的是"一两"关系.立"两"最终是为了明"一".其三,"两"所济所明的"一"实质上就是"中"."中"同"美是和谐"的古典美学理念相结合,就形成了"中和"这一中国特色的美学范式.     

从"玄之又玄"到"重玄"的演变

从"玄之又玄"到"重玄"经历了一个演变过程."玄之又玄"本意是"幽远而又幽远",指道的不可知性与终极性."重玄"的最初含义是"重天",佛道两教学者用它来指宗教的终极境界.隋唐时期"重玄"与"双遣"连用,指"遣有、遣无、遣其遣"的三重否定思想方法."重玄"与"双遣"的结合标志着从"玄之又玄"向"重玄"的转变最终完成.     

论"以人为本"的思想渊源和科学内涵

"以人为本"思想的提出有其自身的理论根源."以人为本"不同于"以民为本",因为"民"是"人"的大多数,但"民"并不等同于"人",不能以以民为本代替以人为本,以人为本比以民为本更宽泛.与以人为本相反的原则是以物为本.以人为本最初本来是为了反对以物为本的管理原则提出来的.因此,以人为本的提法有其确切的含义,不能用别的提法笼统地加以取代.提出并肯定以人为本,同提出并肯定人道主义、人性、人权、人权的普遍性、人学等概念一样是理论上的重大突破.     

"Psychotherapy" versus "treatment"

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.     

"Enmeshment" and "Fusion"

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.     

"本体论"与"伦理学"--形而上学的两个向度

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".     

“对的”与“好的”

什么是“对的”,和对它的证立,是道德哲学中具有争议性的核心问题,也是效用主义和道义论间的主要差异之所在。统合效用主义对于“好的就是对的”这个陈述有一套完整周延的说法。而道义论对这个问题的证立不够周延或没有足够的说服力。     

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

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     

PREFERRING "HOUSEWIVES" TO "FEMINISTS"

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.     

"石狮"、"风水"与"吉祥"

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…     

"Us" and "Them":

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.