"《易》之微言,莫要于'艮止'"——黄绾"艮止"易学研究

黄绾一生为学三变,早年宗承程朱,后归王学,晚年自揭"艮止"之学.在易学上,黄绾以"圣人之学、忧患之枢"释<易>,认为<易>之微青,莫要于‘艮止'",目"艮止"为"体用俱全"之"存心之法",以"艮止"为"圣门开示切要之诀"的"圣圣相承"之道统本旨,终则以"收拾精神、归缩在腔子内"为"艮止"之修养工夫.其为学注重"经理世务",反对陷入"空疏支离"的宋明诸儒及王学末流,成为王学中具有自觉和批判精神的"异端".     

论儒学基本原理与民主政治的兼容与接轨

早期儒家思想中的一些基本原理与现代民主政治的理念是可以兼容和接轨的。儒家以代表“天意”的“民意”作为政权合法性的依据 ,符合民主政治的权力观 ;儒家的“性善论”可以用来论证民主制度的合理性 ;儒家的“中庸”从政治决策的意义上来说往往是民主程序的自然结果 ;儒家提倡的“特立独行”精神所体现的负责任的个人主义是民主政治所需要的前提。     

山东古代易学史概论

山东古代易学史可以划分为两个大的阶段:(1)上古至先秦易文化阶段。“易历三古人更三圣”中有二圣即伏羲、孔子是山东人,这个时期的易文化有东夷文化、邹鲁文化背景。(2)经学阶段。作为经学一部分的易学从汉到清出现了汉易、晋易、宋易三大系统,产生了郑玄、王弼这样的大家。这三大系统都源于山东,有齐鲁文化背景。     

Next steps in the abortion debate: It is time to consider some overlooked and new data

As the abortion debate moves into its next stage since The Supreme Court struck down the Roe v. Wade decision, little has changed, except for the dire circumstances in which many pregnant women find themselves. Both sides in the debate continue talking past each other in nasty ways, using the same tired, old arguments. We need more and fresh data really to advance the discussion. This article provides fresh historical, neurobiological, and theological data for the debate. From history we learn that the debate on abortion has not always been about feminism versus conservatives (though the Pro-Life side has been associated with white nationalism) and that Protestants have not always been divided on the issue. Theologically the author directs us to his previous research indicating that disagreements today among the denominations on the issue have not been theologically related. This has important implications for rendering the debate more civil, since it is not about faith and Biblical fidelity. From Neurobiology, we receive fresh insights about when in the course of a pregnancy the fetus/embryo actually begins to function with a human-like brain, when it is truly a homo sapiens. In addition to offering reflections on the implications of these insights for the abortion debate, we are reminded that the inputs of history and science are most appropriate inputs for Lutherans committed to using the Two-Kingdom Ethic in social ethics and politics.     

Under what conditions do lay people and health professionals accept a breach of doctor-patient confidentiality regarding a patient with signs of terrorist radicalization?

IntroductionConfidentiality is crucial to the establishment of a strong patient-physician relationship. However, certain situations create a dilemma for the physician who is faced with the choice of either respecting medical confidentiality or protecting others from a serious risk of violence.ObjectiveThis study aimed to observe how lay people and health professionals assessed the acceptability of breaching confidentiality when a physician is confronted to a patient showing signs of terrorist radicalization.MethodA total of 228 participants (174 from the general population and 54 health professionals) judged the acceptability of 54 scenarios which were constructed through the orthogonal combination of 4 factors frequently mentioned in the literature: presence of a “Psychiatric disorder”; “Signs of radicalization”; “Projects of violence”; “Collegiality”. Variance and cluster analyses were performed on all the raw data.ResultsResults showed that all factors influenced the judgment of participants but that “Psychiatric disorders” had a weaker impact. Five clusters were identified: “Favorable if collegiality” (n = 23); “Favorable to breach confidentiality” (n = 77); “Unfavorable to breach confidentiality” (n = 26); “Sensitive to all factors” (n = 71); “Favorable if violence” (n = 31), respectively with mean ratings of 5.87, 8.42, 3.64, 6.30 and 7.16, on an acceptability scale of 0–10.ConclusionThe importance that the great majority of participants attribute to these factors indicates that they influence their judgments in this specific context.     

Desire: The unfolding of the other

The Confucian classic the Liji 禮記 defines ‘desire’ as ‘the arousal of nature’. In line with this classical definition, Dai Zhen 戴震 (1724–1777) sees desire as human nature in activation. However, while the Liji ascribes human deceits and debauchery to the susceptibility of human nature, Dai Zhen speaks highly of its responsiveness and receptivity. This article discusses Dai Zhen’s conception of desire and argues that Dai Zhen distinguishes himself from other Confucian moral thinkers by bringing to light the dimension of the Other in addressing the issue of desire. As the Confucian tradition has long been disturbed by an anxiety to keep desire in check, Dai Zhen draws our attention to how to cultivate the affective faculty inherent in human nature to develop our sensitivity to the needs and desires of others, especially those of the widow, the orphan, the solitary, the sick, and the weak.     

先秦诸子音乐美学思想比较

春秋末年至战国末年,由于社会制度大变动,政治经济大发展,士大夫阶层空前壮大。他们纷纷著书立说,互相辩难,形成百家争鸣的局面。这一时期音乐美学思想也极为活跃。儒、道、墨、法、阴阳、杂各家先后提出了自己的音乐美学思想,各家内部既有继承,又有改造、发展,各家之间既有相互辩难,又有所交融。将诸子音乐美学思想加以比较,找出他们之间的异同,可以清晰地看出先秦诸子音乐美学思想的脉络,又可以更好地理解、继承先秦时期的思想家们留给我们的精神文化遗产。     

建立儒家人文主义的学术传统:由文化“复建”到文化“复兴”

本文回顾了作者跟随杨国枢教授推动本土心理学的学术历程,并依据自己的切身体会,提出本土心理学运动必须以科学哲学作为基础。作者身体力行,在最近二三十年间,深入学习科学哲学的理论,逐步建立本土心理学的相关理论。其最终目标,是打算以儒家文化作为基底,吸纳西方近代文明的菁华,“中学为体,西学为用”,摆脱西方学术的宰制,建立“儒家人文主义”的自主学术传统。作者认为,唯有大力发展本土社会科学,建立华人“自主的社会科学传统”,华人学术社群才有可能走出“学术自我殖民”的心态。     

Whither “Confucian Management”?

This article asks whether “Confucian Management” may be seen as the dominant influence in contemporary China. The philosophical legacy of Confucius on modern management theory and practice has received a good deal of attention in recent times, and here I attempt to assess its possible continuity. In order to carry out this task, I apply a bibliometric analysis called the “Culturomics” approach, looking at the literature on “Chinese Management” published in Mandarin in the last century, from 1900 onwards. After the presentation of the empirical data, the discussion section is set out, followed by the article’s conclusions.     

Shu and zhong as the virtue of the Golden Rule: a Confucian contribution to contemporary virtue ethics

I aim to show how Confucian philosophy can contribute to the contemporary resurgence of virtue ethics education by arguing that it has the resource to address a lacuna in Aristotelian ethics. Aristotelian ethics, which is arguably the main resource of contemporary virtue ethics, lacks a virtue that corresponds to the notion of loving each person as one’s self or the Golden Rule. To be more precise, Aristotelian ethics has no virtue about loving all people as one’s self, although philia comes close but is precisely limited because it lacks universality. However, I believe that Dai Zhen’s interpretation of the Confucian virtues of shu and zhong does have this universal scope which philia lacks. For Dai, the ground for loving another is not any characteristic that a particular group of people have in common, such as, in the case of philia, being virtuous. Rather, the ground is universal human nature itself.