试论道教文化在二十一世纪的发展

文章通过对国内和国际情况的分析,认为在21世纪里,道教文化正面临着一个弘扬和发展的大好机遇。要把握住这个机遇,使可能性变为现实性,至少须要做好三个方面的工作。     

实践智慧在二十一世纪(下)

这是一篇文章的第二部分,这篇文章概述了一个词汇表,从而发展出一个建设性的prudence(实践智慧)概念,以用来应对政治行动者以及社会理论所面临的那些问题。明智(审慎)的行为要求规范的、计虑的和施行的(实践智慧)这些形态的相互协调。这一部分将考察,这些要求如何可能在行为者、观众和后现代思想之中形成一个有机的结合。实践智慧可以通过节状自我、公共商讨以及对prudence历史上的教育学和哲学诸阶段的详尽论述来得到理解。     

二十一世纪中国佛教的走向

一 《中国佛教文化大观》这个选题是1990年由北京大学出版社江溶、刘方等先生提出的。经该社上报后,被列为新闻出版署“八五”重点规划“中国文化大观系列丛书”中的一本。具体操作则由我与袁坚同志主持,并在1990年至1994年之间,组织了三十余位学者集体撰著而成。最近,江溶先生打来电话,通知说《中国佛教文化大观》将于2000年上半年内出版。并提出：虽在1994年撰著完成时我曾经为该书写过一篇《定位与坐标》,作为跋文,但距今已经六年。值此世纪之交,希望我再写一篇跋文,对中国佛教的将来作一番展望。 二十世纪的八十年代末、九十年…     

海德格尔对亚里士多德实践智慧(Phronesis)的存在论诠释

海德格尔在早期对亚里士多德的实践哲学进行了独特的存在论的诠释.他的基础存在论是这一诠释的重要成果.其中,海德格尔对亚里士多德伦理学中的实践智慧的诠释居于中心地位.海德格尔把实践智慧诠释为此在揭示真理的根本方式.实践智慧是促使人进行本真的决断的"良知",因此它是人本真的个体化存在的前提.而在决断中,体现出一种特别的时机性.正是从亚里士多德描述的人的行动的时机性概念中,海德格尔揭示出了源始的时间性--融将来、过去和现在于一体的绽出的当下.     

“佛教在二十一世纪的使命”演讲比赛在厦门南普陀寺隆重举行

本刊讯为了深化对二十一世纪佛教发展方向的思考,振奋精神,把握机遇,促进佛教自身建设,兼为选拔参加拟于今年秋天在韩国举行的中韩日“佛教在二十一世纪的使命”演讲比赛的中方代表,４月 １５日至 １６日,中国佛教协会在厦门南普陀寺举行了主题为“佛教在二十一世纪的使命”的演讲比赛。中国佛教协会副会长兼秘书长刀述仁居士,中国佛教协会副会长、南普陀寺方丈圣辉法师,中国佛教协会副秘书长、福建省佛教协会会长学诚法师,中国佛学院副院长、北京市佛教协会会长传印法师,中国佛教文化研究所所长吴立民先生,著名学者方立天、楼宇…     

实践智慧(phronesis)与"技艺"(techne)之喻——由亚里士多德引发的现代思考

亚里士多德虽然将目的在己还是在他作为区分实践智慧与技艺的重要标准,但是由于受“技艺”之喻此种潜在思想图式的影响,亚里士多德关于实践智慧与技艺的划界并非无懈可击,为后代思想家们的进一步思考留下伏笔。马克思提升生产劳动为目的价值,进而批判资本主义社会的“异化劳动”状态;海德格尔则对实践智慧与技艺的区分作了存在论的解读,以此对应人类自身本真-非本真的生存状态;阿伦特则更加注重和强调行动/实践智慧的政治涵义,以此对抗政治上的极权主义。     

二十一世纪中国佛教教育的理念与展望

中国佛教协会在历史悠久的南普陀寺和近代著名的佛教学府闽南佛学院举办“佛教在二十一世纪的使命”这样一个演讲会,很有意义。我能参与这一盛会,深感荣幸。 当前我们正跨入２１世纪。这将是一个以和平与发展为主流的世纪,是一个各种宗教由对立走向对话、多元文化相互交融、并驾齐趋的世纪。而佛教一向崇尚和平,具有深刻的哲学内涵和丰富的文化底蕴。作为三大世界性宗教之一,佛教在这一世纪,无疑负有许多神圣的使命。其中一个重大的使命、也是我们完成其它使命的重要前提,就是要大力发展佛教教育。 佛教教育分为广义与狭义两种。就广…     

亚里士多德实践哲学中的德性与实践智慧

"德性"与"实践智慧"是亚里士多德阐释实践哲学的重要概念,也是现代美德伦理学的重要思想资源。但这两个概念之间的关系在亚里士多德的伦理学中阐述得不甚清楚,在中西方学界存在着不同意见。实践智慧与德性到底是什么关系,仍然是德性伦理学同时也是实践哲学必须弄清楚的问题。     

亚里士多德实践智慧思想及其复兴

亚里士多德的实践智慧(phronesis)概念是其阐释实践哲学的重要范畴,也是西方实践哲学发展的重要基点.这个概念在经过了N.马基雅维利和F.培根的改造之后其本真的内涵却被遮蔽了,甚至退化为计算与权术的代名词.但是,进入到现代之后,亚氏的实践智慧概念开始复兴.这实际上已经标识出实践智慧的普遍意义,而对此问题的研究也已关系到对整个传统哲学的理解以及对整个现代西方哲学的理性重建.本文以此为基点,在厘清亚氏实践智慧的本真内涵及其重要意义的同时,也进一步阐明现代哲学在此理路上所应具有的样态.     

实践智慧与实践思维中的范畴错误——从杨国荣教授的实践智慧理论谈起

杨国荣教授在新作《人类行动与实践智慧》中提出一种形而上的实践智慧理论,将事实与价值、理论与实践、实然与应然等概念统一起来。尽管实践智慧的实际运作会综合地涉及诸多方面,但要清晰呈现其内在结构,须首先详尽分析每个方面在实践中的意义和作用。实践活动针对的是复杂异质的经验对象,根据对象的不同可将其大致分为三个最高范畴和六个次级范畴或类型。实践智慧的洞察与判断力就在于分析和判断实践对象应属哪个或哪些范畴,进而以适合该类型的方式筹划实践活动。范畴归属不当便是实践思维中的范畴错误,也就是实践判断的错误。只有以确切的经验分析和判断为前提,杨国荣教授所倡导的形而上的综合性实践智慧才有可能。     

Odysseans of the Twenty-First Century

In his book Radical Evolution: The Promise and Peril of Enhancing Our Minds, Our Bodies—and What It Means to Be Human (2005), author-journalist Joel Garreau identifies four technologies whose synergistic activity may transform humankind into a state transcending present human nature: genetic, robotic, information, and nano (GRIN) technologies. If the GRIN technologies follow Moore's Law, as information technology has done for the past four decades, Homo sapiens and human society may be unimaginably different before the middle of this century. But among scientists, futurists, and other pundits there is no agreement on the nature and ramifications of this transformation. Based on dozens of interviews, Garreau sees three possible scenarios for our species. The Heaven Scenario foresees enhanced bodies and minds in a disease-free world, perhaps even immortality; the Hell Scenario warns of losing our identity as a biological entity and perhaps the demise of liberal democracy; the Prevail Scenario predicts that we will muddle through the GRIN technology revolution basically intact, as we have prevailed during past technological upheavals. In this review, these scenarios are examined in the context of Kuhn's “normal” versus “extraordinary” science and in the context of current understanding about gene function.     

The Worldwide Significance of Chinese Aesthetics in the Twenty-First Century

Through comparisons between traditional Chinese and Western aesthetics, this article tries to explain the worldwide significance of Chinese aesthetic tradition in the twenty-first century. In contrast to cognitive-rational spirit and the tendency to distinguish the subjectives and objectives of traditional Western aesthetics, traditional Chinese aesthetics shows a distinctive practical-emotional spirit and a tendency to harmoniously unite human beings with nature, and believes that beauty is, first and foremost, a free state or way (Dao) of human life; the most important thing for human beings is how to make their own lives and existence beautiful. Therefore, it puts forward some persuasive and valuable insights into beauty and art, thus playing an independent and constructive role in intercultural aesthetic dialogues of the twenty-first century. Translated from Journal of Xiaogan College, 2004:5     

Science and Theology in the Twenty-First Century

The current interaction of science and theology is surveyed. Modern physics describes a world of intrinsic unpredictability and deep relationality. Theology provides answers to the metaquestions of why that world is rationally transparent and rationally beautiful and why it is so finely tuned for carbon-based life. Biology's fundamental insight of evolutionary process is to be understood theologically as creation "making itself." In the twenty-first century, biology may be expected to move beyond the merely mechanical. Neuroscience will not have much useful interaction with theology until it attains theories of wide explanatory scope. Computer models of the brain do not meet this requirement. A theological style of bottom-up thinking comes closest to scientific habits of thought. Complexity theory suggests that information will prove to be an increasingly important scientific concept, encouraging theology to revive the Thomistic notion of the soul as the form of the body. Another gift of science to theology will lie in providing a meeting point for the encounter of the world faith traditions.     

Rethinking Sikh Nationalism in the Twenty-First Century

This article seeks to draw attention to some of the core issues which beset the study of Sikh nationalism as a coherent phenomenon in an increasingly globalized and socially fragmented world. First, it highlights the importance of revisiting the debate about the community's religious boundaries, arguing that in contrast to the new conventional wisdom informed by poststructuralism, Sikh identity has exhibited a remarkable degree of continuity from the establishment of the Khalsa in comparison with other South Asian religio-political communities. The second key issue highlighted is the role of the Sikh diaspora in the development of Sikh nationalism and statehood. It critically examines the extent to which diaspora may be regarded as an instrument of ‘long-distance’ nationalism. Third, it argues that the existing literature on Sikh nationalism is remarkably community-centric and needs to engage with theories of nationalism. Finally, while acknowledging the cleavages which fragment the Sikh nation, it concludes that Sikh nationalism has been remarkably cohesive.     

Science and Religion in the Twenty-First Century

Abstract. To achieve peace on our planet we must bridge the gap not only between science and religion but also among faith traditions. Accepting the doctrine of multiple paths can reduce interreligious tensions. Every view of the Divine is partial, every faith system rests upon supreme spiritual experiences, and each one provides fulfillment in the yearning to connect with the Cosmic Mystery.     

Rhetoric and Dialectic in the Twenty-First Century

The paper presents a historical overview of some characteristic differences between rhetoric and dialectic in the pre-modern tradition. In the light of this historical analysis, some current approaches to dialectic are characterized, with special attention to Ralph Johnson's concept of dialectical tier.