阿奎那立场:应对知识合理性问题的一种古典表达形式

在西方,体现哲学理性和基督教信仰之间张力关系的一个最为突出的地方,就是哲学关于知识合理性和认知责任的看法与要求,对基督教信念的挑战。历史上最早从基督宗教的立场出发应对古希腊哲学"知识合理性"挑战的,是一批被称之为"教父"的早期神学家。13世纪的阿奎那在秉承他们思想传统的基础上,通过建造一个哲学——神学体系来回应这种认知合理性挑战。阿奎那的立场和应对方式,代表了中古时期基督教信念应对哲学合理性挑战的最高成就。     

心理学在中国的发展及其现状（上）

本文分为四个时期记述心理学在中国的历史发展：１西方心理学思想传入中国的开端（１６世纪末至１７世纪初）；２．西方哲学心理学和科学心理学传入中国（１９世纪末至２０世纪初）；３．中国心理科学的创建与早期发展（２０世纪２０年代初至４０年代末）；４．中华人民共和国建立后的心理学发展历程（１９５０─１９９４）；使读者对我国的心理学发展和近十多年来的状况有一概括的全貌了解。     

基督宗教四次来华的历史命运

基督宗教在中国有四次传入的曲折经历,展示了基督宗教与中国文化相互接触、交流、碰撞、融合的漫长历史和独特意义。其长达１３００多年的在华传播构成了基督宗教在中国存在与发展的复杂图景。 就基督宗教四传中国的历史而言,在前两次传播过程中,作为西方基督宗教近代历史上宗教改革运动之产物的基督教（新教）尚不存在;而基督宗教第三次传入中国则以天主教各修会为主,特别是耶稣会的作用和影响极为突出。但在基督宗教第三次入华传播的历史过程中,宗教改革运动后发展起来的基督教亦开始来华传教,在中国沿海各省留下痕迹并产生影响。…     

爱留根纳的自然与上帝

作为中世纪早期最重要的哲学家和宗教思想家之一,爱留根纳具有特殊的意义。他不仅在希腊哲学和《圣经》之间进行了卓越的思考和会通,而且在晚期希腊新柏拉图主义和希腊基督教思想向罗马和西方的传播中发挥了主要作用,这对中世纪基督教思想意义重大。他独特的自然观,他借助自然对上帝的深入思考和体验,他的基督论,得到当代思想的积极认同和回应。     

斯宾诺莎是一个基督教哲学家吗?——如何理解《神学政治论》对犹太教的批判

一些学者认为斯宾诺莎的哲学具有基督教倾向。H.柯亨在这一问题上最为激进,他说斯宾诺莎是一位基督教哲学家或者站在基督教立场上反对犹太教的哲学家。L.施特劳斯同意柯亨对斯宾诺莎的一些批评,但是他认为斯宾诺莎是通过批判犹太教来批判基督新教。通过对斯宾诺莎的著作以及相关资料的研究我们看到,斯宾诺莎的宗教哲学是基于时代所能达到的知识水准对《圣经》作出的历史的科学的分析,它既非站在基督教立场上对犹太教的批判,也不只是针对基督新教的批判,而是通过剖析《圣经》对所有建制性宗教进行批判,因此斯宾诺莎不能被视为一个基督教哲学家。     

略论霍布斯宗教神学的基本精神

霍布斯是英国卓越的思想家,他在其代表作《利维坦》一书中全面表达了他的社会政治思想、伦理思想以及教会与国家、神学与哲学之间关系的讨论。综观霍布斯的全部理论,其无神论思想和对宗教神学的批判,对西欧各国进步思想的发展起到了巨大的促进作用。本文试通过对宗教神学本质的揭露和批判、神学与政治、宗教与哲学、宗教与社会秩序构建等四个方面对霍布斯宗教神学的基本精神作一粗浅分析。     

从《〈黑格尔法哲学批判〉导言》到《论犹太人问题》——马克思宗教思想演变的逻辑进程之一

马克思的宗教思想,有个较长时期的逻辑演变进程。从不成熟到成熟、从受费尔巴哈的强烈影响到自主意识与思想的形成、从单纯的仅仅批判宗教到批判与改造不合理的世界即实践,是马克思有关宗教思想的演进逻辑。如果说《德意志意识形态》与《关于费尔巴哈的提纲》是马克思主义宗教观的成熟性作品,则《<黑格尔法哲学批判>导言》到《论犹太人问题》是马克思主义宗教观的开端。抓住这一思想演进过程,是理解马克思宗教思想的关键。本文从解读《<黑格尔法哲学批判>导言》到《论犹太人问题》中丰富的宗教思想出发,条分缕析精雕细琢地诠释其中有关宗教的思想观点与演进历程,提出《<黑格尔法哲学批判>导言》到《论犹太人问题》是马克思主义宗教观的开端之作。     

中国教会的历史和发展

一、传教运动下的中国基督教历史上,从公元1世纪使徒多马的故事起,基督宗教与中国的接触就曾留下许多美丽的传说。有文献记载的基督宗教最早传入中国是在公元7世纪,至今已有1300多年的历史。但就基督新教而言,则是在19世纪初传入,只有200多年的历史。     

论尼撒的格列高利的基督教柏拉图主义

就基督教与希腊哲学的关系而言,无论持"基督教被希腊化"的观点还是"希腊被基督教化"的看法,都不能忽视这样一个历史事实,即基督教并不是诞生在文化真空之中,相反,它诞生在犹太教、希腊哲学和罗马帝国各种宗教混合的特定历史文化中。换言之,尽管基督教化与希腊化之争发生在19世纪,但基督教与希腊哲学之间相互作用这一历史情境却发生在两千多年以前。为了推动中世纪哲学史     

牟宗三的康德哲学著作翻译

众所周知,牟宗三是哲学大师、儒学大师,亚洲最名的康德哲学专家之一,一生研究东西方哲学,配合康德哲学消化中国哲学和化,以康德哲学为桥梁融通中西哲学,在与西方大哲学家的对话中把中国哲学推向世界。他以一人之力翻译了康德的“三大批判”和《道德底形上学之基本原则》以及作为其《圆善论》第一章附录的《限制在理性范围内的宗教》的第一部分,这是康德哲学作翻译史上的一个奇迹,足以堪称为一个异数。     

存在三议

存在是毋庸置疑的事实,存在在其存在过程中显现为由低到高的四重境界。存在也是一个从无到有到无的过程,存在之和谐在这一过程中得以彰显。哲学就是对存在之和谐的反思。哲学对存在之和谐的反思也应遵循从无到有到无的逻辑历程。这样的哲学才是和谐之路,这样的反思才是和谐的反思,这样的反思指导下的人的存在才是和谐的存在。     

《忏悔录》第二卷"偷梨事件"分析

文章分析了奥古斯丁《忏悔录》第2卷“偷梨”这一事件与其神学反思的联系。着重于指出其与《创世记》亚当夏娃违背上帝命令一事的相似性,从而使这一事件在奥古斯丁神哲学整体中得到比较深刻的理解。     

Philosophy of Education in Spain at the Threshold of the 21st Century – Origins,Political Contexts,and Prospects

This article analyzes the evolution of Philosophy of Educationin Spain and its situation at the dawn of the 21st century. Spain'speculiar socio-historical circumstances have largely conditioned thedirection this discipline has taken over the last several decades. So,although during a period there was some approximation towards themethods of analytic philosophy, Philosophy of Education has never fullyrelinquished its normative vocation. To do so would have meant spurningthe hopes and fears that had filled Spanish society by the mid 1970supon the reinstatement of civil liberties and democracy. Indeed,attention to the circumstances and that normative orientation have foundtheir best fit in a practical Aristotelian-based philosophy meant toendow Philosophy of Education with a normative character that do notshun the educator's need for reflection, practical decision-making, andresponsibility. Since the 1990s, new directions have been marked by thechallenge of postmodernism, inasmuch as it affects not only thetechnological positivist model but also the reflective educator's modelof a practical Philosophy of Education. The new directions spread out invarious ways, yet they all fall into a common denominator of narrativetrends. The problem posed by these new languages lies in the extent towhich they are consistent with pedagogic intent. In turn, the answerstake on different profiles depending on whether the stance leans moretowards the philosophical or the pedagogical point of view withinPhilosophy of Education. The complementary nature of both perspectivescharacterizes the current state of the field in Spain.     

Mental powers and the soul in Kant’s Subjective Deduction and the Second Paralogism

Kant’s claim in the Subjective Deduction that we have multiple fundamental mental powers appears to be susceptible to some a priori metaphysical arguments made against multiple fundamental mental powers by Christian Wolff who held that these powers would violate the unity of thought and entail that the soul is an extended composite. I argue, however, that in the Second Paralogism and his lectures on metaphysics, Kant provides arguments that overcome these objections by showing that it is possible that a composite could ground the unity of thought, that properties are powers and therefore the soul could possess multiple powers, and the soul is a thing in itself so it cannot be an extended composite. These arguments lend additional support to the attribution of multiple mental powers to us in the Subjective Deduction.     

What is to be done in the history of philosophy

Because the History of Philosophy is a branch of both History and Philosophy, it faces tasks which are Historical, tasks which are Philosophical, and tasks which overlap both. As Philosophy typically flourishes by incorporating and assimilating ideas and bodies of text which have either not previously been part of its stock in trade or have been forgotten, the main task facing the History of Philosophy today is that of developing serious scholarship in areas that have been largely neglected, such as Philosophy in Arabic and Persian as well as in Sanskrit and Chinese.     

WILLIAM WHEWELL,THE PLURALITY OF WORLDS,AND THE MODERN SOLAR SYSTEM

Astronomers of the first half of the nineteenth century viewed our solar system entirely differently from the way twentieth‐century astronomers viewed it. In the earlier period the dominant image was of a set of planets and moons, both of which kinds of bodies were inhabited by intelligent beings comparable to humans. By the early twentieth century, science had driven these beings from every planet in our system except the Earth, leaving our solar system (and perhaps others) as more or less desolate regions for the most part bereft of intelligent life. This essay traces this extinction and its relation to religious thought, noting the role played in it by Sir John Herschel and especially by William Whewell. The inverse square laws for gravitation, heat radiation, and light receive special attention, as does the question of the relevance of the Christian notions of a divine incarnation and redemption.     

道德与自然:"形上之道"与"形而上学"的本质区别

在中国传统“形上之道”与西方“Metaphysics（形而上学）”两者都是对超经验的形上事物的研究,但是也存在着根本的不可通约的区别：“形而上学”是着眼于从认识论求“真”的角度来研究的关于自然本体论的“知识”,即“自然形而上学”;而中国的“形上之道”更多地表现为求“善”的内心体验式的对道德境界的追求和精神寄托,即“道德形而上学”。产生区别的内在原因是传统西方以“主客两分”为特征的理性传统与传统中国以“天人合一”为特征的德性传统的不同。     

A Principle of Incarnation in Derrida’s (Theologische?) Jugendschriften: Towards a Confessional Theology

In pursuing the question of incarnation, it must be noted from the beginning that what is at stake is Platonism. More specifically, my concern will be the relationship of Christian theology to Platonism. In this paper, I contest contemporary readings which suggest that Socrates offers an "incarnational" paradigm and construe Derrida as a "Platonist" more traditionally understood. Instead, I will argue that latent in Derrida's earlier accounts of language, particularly in Speech and Phenomena , one finds an incarnational account of language which is precisely the basis for his critique of Platonic metaphysics.     

Metaphysics and the Future-Like-Ours Argument Against Abortion

Don Marquis’s “future-like-ours” argument against the moral permissibility of abortion is widely considered the strongest anti-abortion argument in the philosophical literature. In this paper, I address the issue of whether the argument relies upon controversial metaphysical premises. It is widely thought that future-like-ours argument indeed relies upon controversial metaphysics, in that it must reject the psychological theory of personal identity. I argue that that thought is mistaken—the future-like-ours argument does not depend upon the rejection of such a theory. I suggest, however, that given a widely-accepted view about contraception and abstinence, the argument is committed to contentious metaphysics after all, as it relies upon a highly controversial assumption about mereology. This commitment is not only relevant for those who are inclined to endorse the argument but reject the mereological view in question, but in addition entails dialectical and epistemological liabilities for the argument, which on some views will be fatal to the argument’s overall success.     

BRICOLAGE AND THE PURITY OF TRADITIONS: Engaging the Stoics for Contemporary Christian Ethics

This essay is a response to C. Kavin Rowe's critique of my 2011 argument that certain dimensions of Roman Stoic ethics are at work in Jonathan Edwards's moral thought. Rowe raises questions about the act of selectively retrieving ideas from a philosophical tradition to support constructive work in another tradition. I argue for the importance of acknowledging how Christian thought has been shaped by what Jeffrey Stout describes as moral bricolage, the selective retrieval of ideas from various traditions, and I contend that this bricolage can continue to be a fruitful means through which Christian ethics engages external traditions. Moreover, the importance of Stoicism's retrieval in early modern philosophy makes the work of eighteenth‐century theologians such as Edwards a particularly valuable resource for exploring the plausibility of Christian engagement with the Stoics.