孔子的忠信之道

<正> 忠、信是孔子倡导的重要的道德原则,“子以四教:文、行、忠、信。”(《论语·述而》,下只注篇名)在孔子和儒家那里,忠信常联合为一个概念,如:“十室之邑,必有忠信如丘者焉”(《公冶长》),“言忠信,行笃敬,虽蛮貊之邦行矣;言不忠信,行不笃敬,虽州里行乎哉?”(《卫灵公》)“忠信,所以进德也。”(《周易·文言》)陈淳在《四书字义》(即《北溪字义》)中把忠信单独列为条目,足见忠信在儒家学说构成中的重要。     

郭店竹简《忠信之道》、《性自命出》校释

一、《忠信之道》校释1．不访不富，忠之至也；不是、弗智（知），信之至也：“宫”字疑为从、告声文字，当释为“造”，训同“狡诈”之“狡”。战国文字中“造”字有写作“造”者（见高明《古文字类编》，其右旁所从与此相近。《诗·兔》毛传：“造，伪也”。《周礼·大司徒》     

郭店楚简研究散论

郭店楚简研究主要涉及考据和义理两个方面,考据实乃义理解释之基础,因而考据学的方法尤为重要。提出两点供研究者参考：（一）注意证据所能证明的程度,而不要立论太果;（二）注意“求否定的例”。关于如何看待简本《老子》,《老子》与《太一生水》的关系,简本《五行》与《中庸》、《孟子》、帛书《五行》的关系,以及楚简中的“忠信”与“忠敬”等问题,本文提出了一些讨论的意见。     

不死的虫与不灭的火

《以赛亚书》最后一章的经文中论及在末后审判之时,神将忠信之人和悖逆之人分别开来,他们将承受天壤之别的结果,前者将是享受新天新地的荣耀,而后者的结局却是极其凄惨,＂他们必出去观看那些违背我人的尸首,因为他们的虫是不死的,他们的火是不灭的。凡有血气的都必憎恶他们。＂（赛66：24）提及＂不死的虫与不灭的火＂,基督徒都会立马联想到地狱里的痛苦惨象,在圣经中,＂不死的虫与不灭的火＂为什么能成为地狱之场景的描写？而它真正的意义又是什么呢？     

郭店楚简儒家著作考

郭店楚简１０种儒家的著述可分为３类：第一类是孔子之作，它们是《穷达以时》、《唐虞之道》、《尊德义》。第二类是孔子弟子之作，它们是《忠信之道》、《成之闻之》、《六德》、《性自命出》。其中《忠信之道》是子张之作，《性自命出》是子游之作，《成之闻之》、《六德》可能是县成之作。第三类是《子思子》，为子思及其弟子所作，它们是《缁衣》篇，《五行》篇、《鲁穆公问子思》。简文主流，当出于子游、子思学派。     

游酢《论语杂解》的理学特色

诠释《论语》时,游酢在承袭和发挥程门之学的基础上,阐发了自己的理学思想。在本体论上,他既将道视为宇宙万物的本源和人间的秩序和原则,又将理看做天地万物的规律和现实社会的道德规范。在心性论上,他一方面将"心之未发"视为心之本体,另一方面又将性、善与道联系起来。在修养工夫论上,他提出了正心、安仁、主敬、主忠信和日省的进德路径。其观点对后世学者产生了很重要的启示作用。     

杨树达伦理思想研究

杨树达先生的《论语疏证》、《春秋大义述》等著作表达了丰富的伦理观点,譬如仁,孝悌,忠信,忠恕之道,礼义廉耻,爱国主义,大同情怀等等。他的伦理思想与礼义之邦的传统道德完全一致。     

苏州道教音乐:中国传统艺术中的一朵奇葩

道教音乐是道教斋醮活动中采用的音乐,也称"法事(道场)音乐".它在发展初期曾经深受道家神秘主义、相对主义思想的影响.《道德经》称"五音令人耳聋","夫礼者,忠信之薄而乱之首".在老子看来,只有所谓"天籁"才是绝妙的"至乐".     

释“忠恕”与“一贯”

《论语》中曾子认为,孔子"一以贯之"之道"忠恕而已矣",而《中庸》引孔子之言说"忠恕违道不远",虽然肯定"忠恕"近"道",但实际上却点出"忠恕"还不是"道"。如何消弥《论语》与《中庸》两部经典之间的思想在语言表述上的不一致,于是成为具有创造性的儒学经典诠释者所必须加以解决的问题。这一问题一直到明道与伊川,通过"体用"贯"忠恕"和区分"仁恕"之不同,才有了初步的解决。而朱子则在二程思想基础上,通过完善"忠恕"和"一贯"之解释,构造了一个逻辑层次分明的"忠恕"体系,使此问题获得完满之解决。朱子注解与诠释《论语》与《中庸》中"忠恕"与"一贯"思想的思路,为我们在当下创造性地诠释儒学思想,发展出合乎时代要求的儒学理论,提供了极具启发性的思路。     

关于《唐虞之道》的几个问题

湖北荆门郭店楚墓竹筒中,被整理者题名为（唐虞之道）的一篇共包括29只简,竹简的形制和书体都与题为《忠信之道》的另一篇相同,所以可以肯定二篇之间应该有较密切的关系,以下,拟就精虞之道冲的几个小问题提出来讨论。一、《唐虞之道》与《尚书·尧典》郭店竹简与“六经”的关系是非常密切的。《六德》与《语丛一》中都曾提到《诗》《书》《礼》《乐》《易》《春秋》,这表明“六经”作为一个整体至少在此时已经存在。除了象（五行）、（消衣）。《成之闻之》等篇直接称引《诗》、（书》以外,有些篇章虽未提及经典的名字,但其讨论的内…     

论诚

诚是一种人生态度,也是一种做人的境界。诚的内涵不是抽象的、固定不变的,它体现了人的内在本性在历史中展开的辩证法。如果说传统社会更强调做一个真正的人,近现代社会更强调真正地做一个人,那么,在中国特色社会主义社会里,应该强调真正地去做一个真正的人。     

Intellectual Honesty

Engaging a listener’s trust imposes moral demands upon a presenter in respect of truthtelling and completeness. An agent lies by an utterance that satisfies what are herein defined as signal and mendacity conditions; an agent deceives when, in satisfaction of those conditions, the agent’s utterances contribute to a false belief or thwart a true one. I advert to how we may fool ourselves in observation and in the perception of our originality. Communication with others depends upon a convention or practice of presumed nonuniversal truthfulness. In support of an asserted duty of nondeceptiveness, I offer a reconciliation of pertinent Kantian passages, a sketch of arguments within utilitarianism, contractarianism, and other views, and an account arguing for application of that duty to assertions, implicatures, omissions, equivocation, prevarication, and sophistry insofar as they affect listeners’ doxastic states. For scholarship, this duty is exceptionless. I describe the kernel of intellectual honesty as a virtuous disposition such that when presented with an incentive to deceive, the agent will not deceive. Intellectual honesty delivers candor when it counts. I contrast this with complementary virtues and the surpassing virtue of ingenuousness. An account is given of the connection between intellectual honesty and an influential physical model of integrity.     

Honesty in Marketing

ABSTRACT To what extent is honesty or truthfulness morally obligatory in trade and advertising practices? It is argued here what while we have a general right, in business as elsewhere, not to be lied to, we have no general right, either in our business or other pursuits, not to be deliberately deceived. Certain restrictions on deceptive practices in trade and advertising, even unintentionally deceptive practices, are, even so, morally defensible: viz. where the practice would mislead reasonable people to a material degree or where it would mislead especially vulnerable people who are predictably unreasonable. It is suggested that a code of practice for trade and advertising which exaggerates the degree of truthfulness which is morally obligatory may actually be corrupting in effect.     

诚信无价

诚信是无价的,做一个诚信公民是这个社会前进的保障,做一个诚信的神的儿女是荣耀神的前提,这样做也必得神的祝福与眷顾!     

Challenges of Honesty

The analytic method builds on honesty, specifically in the moment-to-moment events of the micro-process. Ferenczi was a researcher who experimented with the limits (including the limits of honesty) of the method to its extremes. Honesty is a moral virtue, and from that perspective all events and phenomena of the moment have an ethical aspect. Self-analysis—a prerequisite and an important component of the analytic stance—puts on trial the analyst’s capacity and willingness to be honest. This paper examines these ethical aspects in the micro-process and the unavoidable dilemmas connected with it. The important settings where self-analysis is used are: being in analysis, conducting analysis and in supervision. The limits of honesty in these settings are also discussed. Recently, case discussion groups have been playing an increasingly important role in analytic conferences and also in training. The risks and limits of honesty in case discussion groups deserve to be studied.     

传统诚信及其当代价值

本文论述了中华民族崇尚诚信、耻贱伪诈的传统 ,以及诚信德目的道德内涵和道德要求 ,论述了诚信道德在为人、齐家、兴业、治国、天下安宁等方面的重要意义 ,以及对当代中国公民道德建设的借鉴、启迪价值     

从组织承诺到组织忠诚:华人组织忠诚的概念内涵与结构

回顾、分析西方组织忠诚研究——从组织承诺到组织公民行为的研究发展过程,显示西方组织忠诚概念深受西方文化思想的影响.尽管西方从组织承诺又发展出组织公民行为的研究,但研究长期切割了组织忠诚的态度和行为两个层面.忠诚在中国有悠久的历史文化传统,近期研究发现华人组织忠诚有着独特的文化内涵成分,然而当前研究仍存在不足.因此,进一步深化华人组织忠诚研究不仅必要,对于构建适应华人文化的组织行为理论也有着重要的价值.     

Religious Brand Loyalty and Political Loyalties

Numerous works have detailed the breakdown of brand loyalty within society over the last forty years and its results. Whether examining political loyalties, religious loyalties, or loyalties to brands such as Lucky Strike cigarettes, each study has noted a lowering of traditional barriers to switchingbrands and the creation of a nation of individualist choosers (Friedman 1990). Here I attempt to suggest some connections between religious and political loyalties. Using the 1993 General Social Survey, I operationalize religious loyalty in four ways and suggest three mechanisms through which religious loyalty is connected to political loyalty: psychological ties, socialeties,and social circumstances. I find significant effects of different conceptions of religious loyalty encouraging party loyalties, steadfast voting, and loyalty to on party's presidential candidates across two elections.