略论汉代的科学思想

<正> 随着汉代社会经济的发展,相应地在天文、历法、算术和医学等科学技术方面也都比先秦有了很大的进步。在天文历法方面,从西汉起,已经有了日食时太阳的方位、初亏和复圆时刻、亏起方向的日食观测记录。司马迁在《史记·天官书》里,详细记录了周天的星座以及金、木、水、火、土五大行星运行的情况。汉武帝时,司马迁与天文学家唐都、落下闳等制作“太初历”,其中关于五大行星的会合周期(即连续两次和太阳相合的时间)和现代测定的数值相     

“绝地天通”中的宗教与历法

绝地天通是中国文明史上的重大事件,它既是宗教事件,也是历法事件,因为中国古代巫教的核心就是天文历法。绝地天通确立了统一历法,重黎是掌握历法天道的巫师,它与《尧典》中的“观象授时”和《易传》中的“神道设教”都是以天文历法为核心,确立了自然与文明的区隔,却并非绝对的天人分裂,而是总体上的天人合一关系的一个重要方面。     

教历浅谈

伊斯兰教历的制定方法有三种,即依教法寻月、排定计算和天文观测。其中排定计算历法又有三十年闰十一(30年为一周期,有11个闰年)和八年闰三(8年为一周期,有3个闰年)之分。《教历浅谈》一文,即是对三十年闰十一排定计算历法的综合性较全面的叙述,此文有助于人们了解历法知识,现予刊载。至于其中有关宗教节日的具体日期,还应结合教法规定确定,文内所列日期仅供参考。     

书讯

本书是国内外第一部综合研究马王堆天文书的专著。我国古代的”天文”书籍,与现代自然科学中的天文学著作性质有别,它们除记载天文、历法等科学知识外,还记载了大量思想文化方面的信息,对研究古代思想文化也具有重要参考价值。《五星占》、《天文气象杂占》、《日月风雨云气占》等三种马王堆天文书,是目前所见时代最早的一批中国古代天文书,因而具有十分重要的学术价值。     

帛书《要》篇史官之“数”的内涵探究

先秦时期的巫、史,无论是在文化上还是职能上是既相互区别,又相互联系的。帛书《要》篇言及巫史之辨,以"数"作为巫、史治《易》的区别所在。巫者幽赞于神明而示吉凶,史官明乎数而推吉凶。先秦史官所处自然理性发展的新时期,又主"天官"掌有天文历法之职,天文历法又指称为"数"。随着近些年彝族十月历的发掘,使得远古历法得以重见天日。而《系辞传》所载的"天地之数"更与以天干为分类体系的十月历法特征相符,使得先秦时期易数与历法的关系的探究更近了一步。历法、占筮的目的皆在于"授以民时",顺时而动,于此可知《要》篇史官之"数",即为天文历数。     

宇观概念的认识论意义

我国已故的著名天文学家戴文赛在一九六二年的《哲学研究》杂志上,发表了题为《宇观的物质过程》的文章,总结了当时天文学发展的最新成果,首次提出并论证了“宇观”这个具有哲学意义的概念。二十年来随着现代天文观测的巨大进展,宇观概念的内容更加丰富。宇观概念同微观、宏观概念经过进一步概括,有可能上升为辩证唯物主义自然观的新范畴。因此,近年来关于宇观概念的讨论,引起了我国哲学界的重视。     

朱熹哲学与自然科学

中国古代哲学并不轻视自然科学,朱熹对宇宙、天文、气象等自然学说都有贡献。一、宇宙论。朱熹哲学是本体论和宇宙论的结合,体现了中国哲学特色。他把整个宇宙设想为动态结构。在宇宙演化论方面,受道家影响,且强调阴阳二气的磨擦、运转、产生了物体的重新组合,构成天地万物。二、天文论。朱熹对于回归年的计算、闰月的安排,以及由对日、月、地三者发光原理及运动关系的探讨,破除神学以天象比附灾异的思想,且认识到观测的积累以及观测工具的改进可使历法精密。三、气象论。朱熹吸取前人的科学成果,加以发展,对于雷电、霜雪、雹虹、潮汐和季节更迭作了解释。朱熹之重视自然科学,首先是由于他讲求实理、实学,排斥佛、老的虚理、虚学,故他自称“实学”、“实理之学”他还讲求实际调查观测,乃至亲制仪器;此外,他还讲求认识事物的客观规律,以反对神秘主义。朱熹在科学技术昌明的宋代,广泛吸取前人科学成果的基础上,对诸多学科进行钻研,并从事教学,持兼收并蓄的开放态度。对明清以来中国的科学技术落后于西方问题,不能片面地归咎于朱熹的思想。     

孟喜易学略论

孟喜易学略论傅荣贤孟喜可谓西汉今文易学派的开创者。他曾参加过著名的石渠阁辩经大会。他的易学卦气说，直接影响了汉代易学的重要代表人物京房。因此，本文的“略论”或可揭示出汉易发生发展的历史过程及其最初的基本品格特征。一、吸收了天文历法的最新成果，又为天文...     

民族记忆 精神家园 文化部国家文物局·国家珍贵古籍特展

正回回历法一卷(明)吴伯宗译明洪武十六年(1383)内府刻本明太祖朱元璋重视回回天文历法,在他的支持下翻译了回回历法与其他一批阿拉伯天文著作,设立了南京鸡鸣山的观象台和回回钦天监,使回回历法在明代占有一席之地,并与大统历长期参用。回回药方三十六卷明初写本本书是重要的汉文回回医药古籍。从目录来看,全书应包括内、外、妇、儿、骨、烧、神经、皮肤、精神等科的治疗手册,分类繁细,收罗宏富。     

乾卦六龙的天文科学含义新解

本文认为乾卦六爻爻辞所说的“六龙”各种状态是苍龙星在一个回归年中所运动的不同天象。这种天象的观测年代,过去的研究都根据秦汉“二月二,龙抬头”等记载认为是春秋秦汉的实际观测。我们认为,其观测年代至少应早于西周晚期以前的乾卦爻辞形成年代;并根据秦汉易学中“建子起乾龙”“九二当太簇之月”的文献记载、甲骨文中“正月见龙”的记载以及仰韶文化时期的“(恙)和御龙”蚌塑图有力地证实了六龙天象的观测年代当与五帝虞夏的年代相当。同时认为,六龙天象的观测是先民们创制“六龙季历”的天文基础．“六龙季历”则是在古老的易占系统中流传的“易以三百六十析为期”的、刨制于原始社会晚期的一种太阳历。     

"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.