朝、越、波、德、捷、匈、保、罗哲学论文要目选译

朝鲜牙2分含忿.叨《勤劳者》(半月刊)3血舀忿合件甘组.Ou44 4 44 届目和作者期数雄护社会主义障营的就一,加强国际共产主义 运动的团桔(社渝)3朝群哲学史研究中取得的重要成就(柳正珠)3大安体系中的对劳动的政治道德刺激和物质 刺激(白载玉)4现阶段帝国主义查产阶粗思想的基本 特征(崔静渊)6我俐革命的现阶段和对劳动人民的阶粗教育 O吐希)7战无不胜的列宁的旗帜(社输)8共产主义的道德教育(社输)9 《劳动新即》(日报) 翅目和作者日期芝峰李碎光和他的哲学思想(金昌元) 1963年4月6日列宁和东方人民的民族解放斗争 (郑达很)1063年4月20日列宁…     

物质、运动、时间、空间

一、物质和运动不灭的原理是辩证唯物主义的基本原理甲:前一时期,你写了两篇有关宇宙论哲学问题的论文(参见《有关宇宙论的哲学问题》,载《中国社会科学》1987年第2期;《论所谓物理的第一推动》,载《科学》39卷2期)。你论证宇宙无限的重要理由,是认为物质既不能创生也不能消灭,运动既不能创生,也不能消灭。但是,有关物质和运动不灭的问题,近来也有些异议。所以,有关宇宙的无限性问题,在论证上还是有缺陷的。除非这两个“不灭”得到进一步的确认。     

奉献、友爱、互助、进步

<正>2022年3月30日晚上近九点，我突然接到一个陌生人的电话，原来是区防疫工作组的工作人员打来的。她告知我，我被任命为区下沉康城第四居委工作人员的队长，我需要在4月1日浦西封控前联系所有的工作人员，协助康四居委的防疫工作。随后，她在微信上发来了工作人员名单。那是两张一共有53名工作人员的照片。联想到打电话时间已是夜晚和任务内容，     

认真研究、挖掘、保护、利用、建设五台山

女士们、先生们、朋友们：在阳光明媚、鲜花盛开、芳草萋萋、绿树成荫、风景优美、气候凉爽的夏秋之际,我们五台山研究会和省政协民族宗教委员会、省宗教局、忻州市政府、五台县政府、五台山风景名胜区政府一起,在祥和喜庆、充满生机的佛教圣地五台山,举行“五台山论坛”学术会议,我代表五台山研究会热烈欢迎大家莅临这一盛会。     

中国天主教爱国会主席、副主席、秘书长、委员、常务委员名单

主席:副主席:宗怀德张家树李德培涂世华傅铁山汤履道(兼)王良佐杨高坚汤履道秘书长:篓员: (以姓氏笔戈『J为序) 口丁鹿樵 卫秀萁,(女) 吗学圣 吗’骏:征子澄 、,,土达 √王秀英_(女) 口王良佐 旺学时,9王其戚 v王峻德 _=f跃双 v乇跃世‘虹维民 竹瑞寰 王德镜 -,方安㈣ o方志刚 J邓及洲一埘L令忠 ~,F1天增 ~,自兆升 廖互强 蚂圣保 固 埘荫芸 L湘 砹苎钧 坡伯镛 、,刘亚敬 √刘明廉 。刘柏年 喇景和 ,訇J翰臣 D田宠仁 、/任i侦 口任志平 ~,任昔盂 √伍光华 噼仲刚 。孙两平 a谅天佑 √跨过去 ~,陈洁卿(女) 、,陈独清 ’,瞳圈 v李建唐 √李…     

安双双、林楚婕、刘伽、王璐作品

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刘思颖、程琰、廖承锋、孙宇轩作品

作品简介:《共生》画面中是一对龙凤胎,当孩子学会不再用暴力来了解世界,转而用一种爱的行为去关照对方的生命和成长,让我感受到了给予带来的活力。素描作品《花生》是一幅表现花生的静物写生作品,画面的主体物为花生,它有着饱满的形状,充满了活力与生机。     

黄益、袁佳、袁柳、赵静静作品

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道德与自然:"形上之道"与"形而上学"的本质区别

Both thinkings on Dao in Chinese philosophy and metaphysics in Western philosophy investigate things on a spiritual level that transcends experience, but there are incommensurable differences between them. The objective of “metaphysics” is ontological knowledge about nature from the perspective of epistemological “truth-pursuing”. Western metaphysics is thus a “metaphysics of nature”. Dao in Chinese philosophy, on the other hand, more often manifests itself in “good-pursuing” by means of the internal, experiential pursuit of moral stature and spiritual security. Philosophy of Dao is thus a “metaphysics of ethics”. The cause of this difference can be traced back to the differences between the rational tradition of the West, characterized by the dualism of the subject and the object, and the moral tradition of China, characterized by the integration of man and nature. __________ Translated by Zhang Lin from Lunlixue yanjiu 伦理学研究 (Studies in Ethics), 2007, (4): 62–65     

中国哲学与文化之根——"象"与"象思维"引论

To grasp the truth in traditional Chinese classics, we need to uncover the long obscured “xiang” 象 (image) thinking, which has long been overshadowed by Occidentalism. “xiang thinking” is the most fundamental thought of human beings. The logic of linguistics all comes from “xiang thinking”. Through conceptual thinking, people can understand Western classics on metaphysics, yet they may not completely understand the various schools of Chinese classics. The difference between Chinese and Western ways of thinking originated in the difference of the basic views developed in the “Axial period”. Since Aristotle, Western metaphysical ideas have all been manifested in substantiality, objectivity, and being ready-made, whereas Chinese Taiji, Dao, Xin-xing, and Zen were manifested in the non-substantiality, non-objectivity, and non-ready-made-ness of a dynamic whole. To grasp substance, rational and logical thinking such as definition, judgment, and reasoning is necessary. On the other hand, to grasp Taiji, Dao, etc., which is a dynamic whole or non-substances, “xiang thinking”, which is related to perception and rich in poetic association, is essential. History has taught us a lesson, i.e., when we opened the window to logical thought, we closed that of “xiang thinking”. We should remember the words of Xu Guangqi, i.e., “To mingle harmoniously and understand thoroughly so as to excel”. Translated by Zhang Lin from Hebei xuekan 河北学刊 (Hebei Academic Journal), 2007, (5): 21–25     

"气"概念几个层次意义的分殊

In Chinese philosophy, although the concept of “qi” has numerous meanings, it is not completely without order or chaotic. Generally speaking, “qi” has several different levels of meanings, such as in philosophy, physics, physiology, psychology, ethics, and so on. On the philosophical level, “qi” is similar to “air,” and it is essentially similar to the “matter-energy” or “field” in physics, which refers to the origin or an element of all things in the world. It is from this point that the meanings of “qi” in physiology, psychology, ethics as well as aesthetics are derived. This paper analyzes the meanings of “qi” on five levels and seeks to clarify misunderstandings about “qi,” such as its alleged pan-vitalistic, conscious and pan-ethical characters. Translated by Yan Xin from Zhexue Yanjiu 哲学研究 (Philosophical Studies), 2006, (9): 34–41     

先秦儒家美学之"美"的边界

“Beauty” is a very important concept in Pre-Qin Confucian aesthetics. Pre-Qin Confucian aesthetics generally had two viewpoints when defining beauty: Negatively, by stressing that “beauty” in the aesthetic sense was not “good”; and positively, by stressing two factors: one, that beauty was related to “feeling” which was not an animal instinct, the other was that “beauty” was a special texture with a particular meaning. “Beauty” in Pre-Qin Confucian aesthetics may be defined as “texture (or form)” capable of communicating feeling or triggering a reaction of feeling. __________ Translated from Shanghai shifan daxue xuebao 上海师范大学学报 (Journal of Shanghai Normal University), 2007, (7): 80–85     

Horse-parts,White-parts,and Naming: Semantics,Ontology, and Compound Terms in the White Horse Dialogue

In this article I argue against Chad Hansen’s version of the “White Horse Dialogue” (Baimalun) of Gongsun Longzi as intelligible through writings of the later Moists. Hansen regards the Baimalun as an attempt to demonstrate how the compound baima, “white horse,” is correctly analyzed in one of the Moist ways of analyzing compound term semantics but not the other. I present an alternative reading in which the Baimalun arguments point out, via reductio, the failure of either Moist analysis; in particular they point out how neither analysis accounts for ordinary, acceptable inferences like “There is a white horse; therefore there is a horse.” At issue for Gongsun Longzi is a fundamental problem with atomic terms: none of them seems capable of referring to a particular, “stand-alone” individual.     

The debate on the yan-yi relation in Chinese philosophy: Reconstruction and comments

The debate on the yan-yi relation was carried out by Chinese philosophers collectively, and the principles and methods in the debate still belong to a living tradition of Chinese philosophy. From Yijing (Book of Changes), Lunyu (Analects), Laozi and Zhuangzi to Wang Bi, “yi” which cannot be expressed fully by yan (language), is not only “idea” or “meaning” in the human mind, but is also some kind of ontological existence, which is beyond yan and emblematic symbols, and unspeakable. Thus, the debate on the yan-yi relation refers firstly to metaphysics, secondly to moral philosophy, and then to epistemology and philosophy of language. Guided by this view, this paper recalls the source of the debate on the yan-yi relation to Yijing and Lunyu, distinguishes four meanings of “yi” in Chinese philosophy, and reconstructs three arguments. These arguments are the “yan cannot express yi fully” argument, “forget yan once you get yi” argument, and “yan can express yi fully” argument. Finally, this paper exposes and comments on those principles, methods and the general tendency shown in the debate from the following five aspects: starting point, value-preference, methodology, texts (papers and books), and influences. __________ Translated from Jianghai Xuekan 江海学刊 (Jianghai Academic Studies), 2005 (3)     

论"观物"与"观无"——儒学与现象学的一种融通

In traditional Chinese expressions, guannian 观念 (ideas) are results of guan 观 (viewing). However, viewing can be understood to have two different levels of meanings: one is “viewing things,” that is, viewing with something to view; another is “viewing nothing,” that is, viewing with nothing to view. What are viewed in “viewing things” are either physical beings—all existing things and phenomena—or the metaphysical being (for example, the “Dao as a thing”). In both cases, something is being viewed. What is viewed in “viewing nothing” is the being itself, or “nothing,” in which there is nothing to view. According to Confucianism, the existence of “nothing” manifests itself as life sentiments, especially the sentiment of love, which is the very root and source of benevolence; moreover “viewing nothing” is, in essence, a perception of life. Life sentiments or the perception of life is “the thing itself ” prior to any being or any thing. Translated by Liu Huawei from Sichuan Daxue Xuebao 四川大学学报 (Journal of Sichuan University), 2006, (4): 67–74     

德性儒学的成就、困境与走向

Beginning with the promotion of morality in Confucianism, a Neo-Confucian movement in modern Chinese philosophy was initiated, in which Confucianism underwent a transition from tradition to modernity. However, Moral Confucianism did not successfully develop the “new kingliness without” from its “sageliness within,” respond to modernization marked by science and democracy, and provide moral impetus for the development of a modern Chinese society or appeal to many beyond the small circle of “elite Confucianists.” The fundamental reason is that it was caught in a web of moral idealism, overemphasizing what ought to be without confronting what actually was. Translated by Huang Deyuan from Zhongguo Renmin Daxue Xuebao 中国人民大学学报 (Journal of Renmin University of China), 2006, (1): 9–15     

“Critique” immanent in “practice”: New Frankfurt School and American pragmatism

As a result of a new understanding of the relation between theory and practice, the “New Frankfurt School,” with Jürgen Habermas as its major representative, highly values the philosophical tradition of American pragmatism, in contrast to the first generation Critical Theorists represented by Max Horkheimer. In Habermas, the idea of “critique” is, both substantially and methodologically, closely connected with the idea of “praxis” in the following senses: communicative action, rational argumentation, public discussion and political culture. “Critique” is thus found to be immanent in “praxis”; or, a la Horkheimer, pragmatism turns out to be a “critical philosophical analysis” without “falling back upon objective reason and mythology.” __________ Translated from Huadong Shifan Daxue Xuebao 华东示范大学学报 (Journal of Huadong Normal University), 2001 (5), with minor modifications