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以民为本、民贵君轻、与民同乐一直被视为孟子仁政思想的重要内容,但要注意分辨孟子在何种层面上主张民本、民贵,又在何种意义上提倡与民同乐。在孟子思想中,民心与民意存在差别:民心具有同然的理义,包含大共理,是纯善的;但民意会受到偏私意见的影响而有善有不善。政权的基础和依据应是民心,而非民意。国家不仅要通过行仁政而获得民心、滋养民心,还要警惕民意的偏私不公,因而要以善政结合善教来引导民意。厘清民心与民意的区别与联系,是理解孟子仁政思想的关键。 相似文献
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文化生成意义上的孟子仁政模式 总被引:2,自引:0,他引:2
孟子在表述他的仁政理想时,心中自有一个仁政模式在。这模式以等级制度为其外在框架,以仁爱思想为其内在动力,其中运作着监督机制,其目的是要达到王化的效果。孟子在创造仁政模式时既受传统文化的制约,又能发挥个人主观能动性,实现了对文化传统的超越。孔子的德政思想为孟子提供了一个理论草图,夏商周传统文化左右着孟子的思维方式,而文化最底层的生命意识是孟子思想的源泉,再加上时代的激发,于是有了孟子的仁政模式。 相似文献
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《孟子·梁惠王上下》较为集中地呈现了先秦儒家关于仁政的典型看法,可视为儒家仁政思想的基本纲领。孟子以君主明辨义利为仁政之前提,以民本为仁政之核心,以恻隐之心为仁政之人性基础,以与民同乐为仁政之价值导向,以王天下为仁政之终极目标。这五点构成了儒家仁政理想的五个基本面向。而儒家所谓的仁政,大体就是指在宗法君主制中以德性论为基础设计的理想政治模式。 相似文献
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《孔子研究》2017,(1)
仁政论是孟子思想体系的主体之一。仁政论系统表达了儒家政治哲学追求善治的社会治理理论。通过对《孟子》本文的梳理和辨析,我们发现仁政论包含了层层递进的理论阐释。孟子从预设"五亩之宅"的仁政理想国出发,提出恒产恒心论,为仁政论确立了理论和实践的双重根基。知言养气论则立足于君道和臣道,论述了仁政施行的主体要约。孟子采用驳论的方式,依据对农家、墨家以及杨朱学说的批驳,对分工论和一本论进行了详尽的解说,阐明了仁政论的社会和人性根源。最后,孟子对仁政的实现也作出了系统的论证,规矩方圆论就是对如何施行仁政的社会治理途径的具体探讨。孟子提出的仁政并不是通常意义上的人治,而是熔铸了德治、礼治、法治和仁治为一体的善良之政治。 相似文献
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心理建设思想是孙中山革命和建设理论的重要内容。目前, 学术界对孙中山的思想在哲学、政治、文化等领域, 做了较多研究, 而从心理学视角的探索还较少。孙中山非常重视人的心理对社会政治的巨大作用, 强调心理建设对于人类发展和进步的重要意义。心理建设在他的革命与建国方略中具有极为重要的地位, 他创造性地提出了“知难行易”的命题, 强调了科学认知的艰难和重要性, 体现了孙中山独特的知行观。突出了心理建设在革命与建设中的核心价值和引领作用, 主张心理建设与社会发展和国家建设相联系。在当今时代中, 孙中山的心理建设思想依旧熠熠生辉, 他的奋斗精神、思路与方法已经成为我们实现民族复兴和现代化建设的宝贵精神财富, 具有重要的启迪作用和现实意义。 相似文献
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James Clement van Pelt 《Zygon》2018,53(2):462-495
An increasing number of environmentally knowledgeable observers and activists comprehend the situation faced by the emerging global civilization and its unsustainable systems, characterized by planet‐altering positive feedback loops arising from human activity. They perceive contemporary natural and cultural developments as the prelude to the imminent collapse of technological civilization and the cataclysmic end of the Anthropocene epoch via a forced passage through the population bottleneck of the impending extinction‐level event which only a remnant of the present biosphere is likely to survive. Should this understanding be accurate, our own time could become the occasion for the greatest choice ever made on Earth: whether to continue things as they are until humanity becomes the chief cause and the chief victim of the now‐unfolding mass extinction; or to make the necessary transition to the awakening of Planet Earth. 相似文献
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HAN Xiao 《Frontiers of Philosophy in China》2022,17(4):542
The concept of the shared values of humanity, embodying the spirit of putting people first and solving real-life problems, is of great significance for constructing a new global order and building a human community with a shared future. The shared values of humanity respect the differences in understanding and realization paths of different civilizations, and seek common grounds with an inclusive and open attitude. The core socialist values are an embodiment and an extension of the shared values of humanity. The fine traditional Chinese culture has also laid a profound cultural basis for the pursuit of the shared values of humanity, enabling us to make up a better scheme for building a human community with a shared future from the perspective of civilization. 相似文献
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传统以来,中国社会向以儒家人文精神为主体,如此虽提升了人文精神,然亦导致后学末流过度重视人的主体性,而忽略经典中对"自然"的书写,及其中蕴含的超越性。再加上西方理性思潮的影响、科技文明的进步,更助长人的主导与支配性格,如此不仅破坏了自然的秩序,无形中也斫丧了人的超越性。《周易》哲学在揭示自然与人类相互间的关系,故前人往往侧重天人的观照。本文尝试以"自然"为主体观察,试图阐发《周易》经传中对"自然"的书写及其与人文、宗教三者的关系与安排。 相似文献
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The Doomsday Argument and the Number of Possible Observers 总被引:2,自引:0,他引:2
Ken D. Olum 《The Philosophical quarterly》2002,52(207):164-184
If the human race comes to an end relatively shortly, then we have been born at a fairly typical time in the history of humanity; if trillions of people eventually exist, then we have been born in the first surprisingly tiny fraction of all people. According to the 'doomsday argument' of Carter, Leslie, Gott and Nielsen, this means that the chance of a disaster which would obliterate humanity is much larger than usually thought. But treating possible observers in the same way as those who actually exist avoids this conclusion: our existence is more likely in a race which is long-lived, and this cancels out the doomsday argument, so that the chance of a disaster is only what one would ordinarily estimate. 相似文献
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人文,是一种以约束为前提的人类自由。人文精神是人类文明不断进步的精神动力源;诚信是组成人文精神的基本要素。人文奥运包括了对诚信道德的价值追求;奥林匹克运动需要诚信作为道德支撑;奥运中出现的多方面诚信缺失现象,是对奥运精神的背离。北京奥运将人文奥运作为核心理念,反映了人们对奥运向人文精神回归的渴望,也反映了北京奥运对以诚信为道德基础的人文奥运的强烈期待。 相似文献
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Sulak Sivaraksa 《Zygon》1989,24(4):429-436
Abstract. Western-style modernization and economic development have devastated the once fertile lands of Southeast Asia and impoverished and demoralized its people. Recently, however, indigenous movements in the Philippines, Indonesia, Sri Lanka, and Malaysia suggest a return to a notion of development based on core values of Hinduism, classical and Zen Buddhism, and Taoism. These traditions preserve an alternative understanding of the relation between humanity and nature and promote a simpler but dignified economy and lifestyle in harmony with the environment—notions which Western nations must begin to take seriously if the "global village" is to have any real future. 相似文献
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孔子与孟子以道德自律、道德教化为改造社会的手段,而对外在制度的匡正作用重视不够,在实际政治中的可操作性不强,从而被讥为“迂远而阔于事情”,不为现实政治所接纳。但救世济民这种根源于儒家思想深层的理念,必然要求后来的儒者强化儒学的现实性与在政治实践中的可操作性。荀子“法后王”就是对儒学发展要求的一个切实的回应。从这个意义上讲,“后王”毫无疑义地指“当今之王”或“近世之王”,亦即那些在春秋战国这一急剧变化的时代中变法自强的帝王,荀子探索出了儒学与政治的契合点,并由此开辟了通向政治实践的巷道。 相似文献