康有为对庄子的定位与近代哲学视界中的庄子北大核心CSSCISSCI

在对中国学术源流的梳理中,康有为对庄子予以关注,并对庄子的学派归属提出了五种不同观点。康有为对庄子的身份认定和思想阐释受制于其孔教观,同时促进了孔子之学的现代化转换,并且引领了近代庄子研究的致思方向。     

论《庄子》道学中的文艺思想

庄子学派独特的理想自由在社会现实当中无法实现,于是他们便致力于谋求精神上的超脱,取得精神上的绝对自由,因而否定现实人生与表现自由理想便成为《庄子》的文艺基调,即其作者创作的一贯思想和作品所表现的基本精神。《庄子》道学的实质是颂扬道的精神即道的自由和无限的本质特征,其作者所致力的也正是道的精神在人生的实现,《庄子》的文艺思想即融于其道学思想之中,是其道的学说在文艺方面的体现和延伸。《庄子》之道自由和无限的特性生发出《庄子》文艺思想纯任自然、法天贵真的基本特质;其使精神进入道的理想境界的理论生发出关于"虚静"等审美和艺术创作心态的理论;《庄子》之道的绝对同一性生发出关于言、意关系的理论。庄子学派的文艺思想直接促成了《庄子》特异的文学性,并对后世创作给予了多方面的深刻启发和影响。     

《庄子》道论发微

《史记·老子韩非列传》云:庄子之学无所不窥,“然其要本归于老子之言”,最早指明了庄子学派的思想渊源在于老子。可以说,庄学对于老子思想的继承表现为体系上的继承。庄子学派思想学说体系的核心,即自然无为的理论,便是从老子那里传下来的,即与老子天道自然无为的学说有着直接的渊源传承关系。但庄子之学又是独立的,这是因为庄子学派在继承的基础上进行了很大的加工和发展,从而建立起自己独特的理论体系,而与老子思想学说有着某些明显的不同。一老子的哲学是自然哲学,老子是自然学说的创始人。他通过对于天地万物的发展变化等自然规律以及…     

“吾生也有涯，而知也无涯”

中国传统四大学派即道、儒、墨和法家的思想不仅直接影响推动中国文化,而且流转到世界各国各地使异国学者也悟到中国传统哲学思想的深奥。其中,道家学派代表性著作《庄子》有很大的实际作用。有的人认为庄子的思想只是很复杂的哲学概念而已,它的实际作用并不是很大,读《庄子》的最大的作用是锻炼古文而内容方面对现代的人没有可以学到东西了。还有些人把《庄子》这一部著作当作有浓厚的文学色彩的中国浪漫主义杰作。但是,从《庄子》这一部著作的内容来考察现存的一切问题或者从这位先秦的思想家的哲学观念来切入、分析并揭开现代世界任何一…     

从史学发展的角度看战国道家学派

老子之后,道家学派大体演变、发展为庄子之学和黄老之学两大系统。它们都对史学发展有所启示和影响。庄子高扬的精神自由和人格独立,倡导的“法天贵真”,成为后世史家克服困难、不计得失、义无返顾地撰写历史实录的精神动力。庄子对违反人性的社会黑暗现象的充分揭露,对宗法等级制度的有力批判,以及由此表现出来的怀疑态度、批判精神和异端性格,也不同程度地得到正直史家的认同和承接。庄子的文章风格亦对不少史家有所濡染。宗守老子之说而又融摄儒、墨、名、法诸家学说的道家黄老学派,则成为后世史家著史时发扬包容精神和超越意识的一个典范。另外,黄老学派对黄帝的依托、推崇,也促使史家著史记事起自黄帝,尊奉其为中华民族的人文初祖,从而影响中国传统史学既深且远。     

庄子的无神论思想刍议

庄子与道家的创始人老子,向来以"老庄"并称。庄子对老子道的思想的继承和发扬,早在《史记》内就有记载。《庄子》一书从头到尾以道贯穿,每一篇都以道为纲。《老子》说道是万物的祖宗,上帝也不例外。《庄子》说道产生了鬼神和上帝。在鬼神问题上,庄子用事例告诫人们,真正的鬼神是在于人间人为的鬼神。庄子还举出小鼠知道在神坛下打洞可以避免烟薰和挖掘之祸,以此否定了神灵的存在。在神仙问题上,《庄子》一书内没有一处有神仙这个称谓。《庄子》所描写的至人、神人、真人、天人、圣人,是庄子用寓言手法比喻为他的理想化身,这些人是品格高尚的凡人,不是长生不老的神仙。在生死问题上,庄子说:"人之生,气之聚也;聚则为生,散则为死。"气是道所生,是物,排除了永生不死的灵魂的存在。庄子继承和发扬了老子的无神论思想,并展现了自己的无神论思想体系。     

论庄子思想之美

《庄子》文本中直接论述美的内容虽然不是很多,但是庄子哲学和《庄子》一书始终都贯穿着一种心学与泛审美主义的美学精神。或许正因为此种思想特色,李泽厚干脆说庄子哲学即美学(李泽厚,第178页)。对庄子思想作美学探讨,大体可以从庄子美学与庄学之     

精神自由与心灵自由——庄子与萨特自由精神之比较

庄子和萨特虽然都不约而同地呼唤自由,但他们关于自由的理念却是有很大的区别的。庄子的精神自由是消极的,萨特的心灵自由是积极的。庄子认为要想实现自由理想,就要顺任自然、“洗心去欲”;萨特则认为“人命定是自由”,实现自由理想,就是要让人认识到自己是自由的,勇于自我选择、自我造就、自我实现。     

论庄子生死观的四种境界

生死观是庄子人生哲学中的重要问题。庄子的生死观可以分为四种境界,这四种境界分别是:第一种境界是"重生""全生","贵身""保身",这一境界体现了庄子对生命价值的觉醒,也体现了他对世俗观念的反思和批判;第二种境界是以死为"真"以生为"假",以死为"乐"以生为"累",这种境界的生死观与其说是对世俗生死观的反动,毋宁说是对人生艰辛历程的揭示和对黑暗社会的批判;庄子生死观的第三种境界是"死生为徒,死生无变"。在这种境界中,庄子既不重"生"贵"生",也不乐"死"厌"生",这是庄子从"齐物论"的立场对世俗生死观的进一步反思和批判。庄子生死观的第四种境界是"不知死不知生",或者叫"不死不生"。只有达到这一境界,才是真正的"与道为一"的境界,也就是达到最高智慧的境界。     

庄子心性论发微

心性论所涉及的问题,实质上就是人的精神生活的问题;庄子认为人之性本原于道,道的本性是自然,人的本性也是自然;自然即是自由而自在,自由而自在不仅是性之本然、本真,同时也是人性、人生之理想状态;庄子所倡导的是一种自由而恬淡的精神生活,庄子所追求的是人的自由、自在与自主.     

"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.     

“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。     

"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".     

"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…     

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.     

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     

"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.