《论语》成为经的时间考辨

很多人都同意：《论语》是在汉代成为经的。但是,最近有论者把《论语》成为经的时间定于宋代甚至元代。这种新鲜的看法事实上反映了他们贬低孔子地位的“非圣”心态。汉代七经之说早已确切无疑地显示《论语》是经。《汉书》的有关记载和汉代教育中《论语》的特殊地位等,也为《论语》在那时属经提供了证据。     

从自然之物到表现功能——先秦语言意识的发育及儒道比较

本文认为 ,语言意识作为语言发展的重要动力 ,在中国古代经历了一个发育过程。在原始人那里 ,语言是自然之物 ,谈不上对它的自觉意识。语言意识的萌生 ,体现为人们意识到语言对世界的纪录、定位作用 ,然后进一步感觉到语言作为人的创造物的复杂、深邃、矛盾 ,乃至去思考它能否承担人所赋予的任务。先秦思想家对语言的这种深入思考 ,在儒道两家的基本态度上鲜明而又各具特色地表现出来。与此同时 ,书面语的广泛使用 ,也刺激着语言意识的发育 ,引发出对语言的操作意识和操作心态。     

康有为的古经新解与经学的近代转型

康有为揭橥孔子和经学的旗帜 ,并借用西学对其进行改铸 ,从而把孔子塑造成君主立宪政体的缔造者 ,把经典改造成君主立宪政体理论的载体。康有为之所以能这样做 ,与经学与时俱进的特征、自身学贯中西的知识储备以及现实社会的需要有很大关系。康氏所为 ,开援西入儒之先河 ,拓展了儒家的外王学与内圣学 ,促进了思想的解放 ,对构建当代新文化也具有借鉴意义。     

Evaluation of Two New Scales Assessing Driving Anger: The Driving Anger Expression Inventory and the Driver's Angry Thoughts Questionnaire

This study assessed the validity of the Driving Anger Expression Inventory (DAX) and Driver's Angry Thoughts Questionnaire (DATQ). Scales within the DAX and DATQ appeared to assess separate, correlated constructs. Aggressive forms of thinking and anger expression correlated positively with each other, trait driving anger, aggressive and risky behavior, some crash-related conditions, general trait anger, and general forms of anger expression. Positive, constructive forms of thinking and anger expression correlated positively with each other, but minimally or negatively with other variables. Specific aggressive forms of thinking and anger expression formed stronger links with each other than other forms of expression, supporting the discriminant validity of the DATQ and DAX. Hierarchical regressions with DATQ and DAX scales entered after other variables showed that they added explained variance above and beyond other measures, supporting the discriminant and incremental validity of these scales. It was concluded that the DAX and DATQ have utility for researchers and clinicians interested in angry drivers.     

Irrational Beliefs and the Experience and Expression of Anger

The present study assessed rational-emotive theories of anger by examining the interrelationships of irrational beliefs and the experience and expression of anger. An audiotaped anger-provoking scenario was used to determine whether irrational beliefs predicted state anger and hostile thoughts following provocation. After completing measures of irrational beliefs, trait anger, and anger expression and control, 161 college students were exposed to the provoking stimulus, which was followed by measures of state anger and hostile thoughts. Findings showed both low frustration tolerance and awfulizing were related to trait anger, anger suppression, and outward anger expression. Only low frustration tolerance was related to state anger following provocation. However, awfulizing was associated with all hostile thoughts, and both self-directed shoulds and self-worth were associated with derogatory thoughts about others. Only awfulizing had incremental validity over trait anger, and then, only in the prediction of derogatory thoughts.     

和平、发展、合作——儒家文明在世界文明对话中的地位和价值

在经济全球化、科技一体化、互联网普及化的情境下 ,世界的政治、经济、文明、宗教、制度等仍然持续多元化、多极化的趋势。是全球化的多元化 ,或多元化的全球化。人作为“会自我创造的和合存在” ,是创造世界文明的原动力和原载体。儒家文明孕育了中华民族精神的成长 ,担当着建构民族主体精神的重任 ,绵延着民族生命的智慧。儒家文明一言以蔽之 ,是以治平为本 ,以仁为核 ,以和为贵。从文明冲突到文明对话 ,是价值观念、思维方式、观照视角的转换。文明对话可依照和合学的“融突论” ,而不是二元对立的非此即彼论 ,它以承认、接纳“他者”的存在为前提。儒家文明在化解世界文明冲突中 ,以其“己所不欲 ,勿施于人”的和生、和处、和立、和达、和爱原理 ,发挥着重要的、独特的、整体的作用     

选择、自我表达与选择扩散效应

自我表达会影响西方人的态度, 产生选择扩散效应。国外相关的跨文化研究发现东方人不存在该效应。通过4个实验研究中国文化下自我表达对选择态度的影响, 发现选择方式(主动、被动)和自我表达形式(直接、间接)对选择态度产生影响。无论是自己的主动选择还是强加的被动选择, 直接的自我表达会增加对所获对象的喜爱程度, 表现为对获得性的肯定。研究者认为, 两种选择方式下不同的心理加工过程导致了这种获得性：直接表达使个人态度暴露在外, 进行主动选择时要对他人的给予做出肯定回应; 而进行被动选择时, 人们要减缓因利益受损可能导致的失调, 同时中国文化下的面子策略也使人们增加对所获对象的喜爱程度。不过, 间接的自我表达对选择态度的影响不明显。研究者认为, 多个影响因素的相互消长使选择态度得以维持。     

先秦儒家美学之"美"的边界

“Beauty” is a very important concept in Pre-Qin Confucian aesthetics. Pre-Qin Confucian aesthetics generally had two viewpoints when defining beauty: Negatively, by stressing that “beauty” in the aesthetic sense was not “good”; and positively, by stressing two factors: one, that beauty was related to “feeling” which was not an animal instinct, the other was that “beauty” was a special texture with a particular meaning. “Beauty” in Pre-Qin Confucian aesthetics may be defined as “texture (or form)” capable of communicating feeling or triggering a reaction of feeling. __________ Translated from Shanghai shifan daxue xuebao 上海师范大学学报 (Journal of Shanghai Normal University), 2007, (7): 80–85     

论《贞观政要》的官德思想

《贞观政要》不仅是一本"帝王学"著作,而且含有丰富的官德思想,其官德思想可以概括为"正己修德,修身治国"、"以史为鉴,居安思危"等方面,这些官德在贞观时期成为唐太宗君臣的为官之德,并被实践于贞观年间的治国理民之中,是"贞观之治"盛世得以出现的重要原因。《贞观政要》的官德思想继承了前代官德的优良传统,更对后世官箴的书写及官吏道德规范的制定提供了借鉴。     

Implicit and explicit appraisals of the importance of intrusive thoughts

To evaluate cognitive theories of obsessions, the current study experimentally manipulated appraisals of the importance of intrusive thoughts. Undergraduate students (N = 156) completed measures of obsessive-compulsive disorder (OCD) symptoms and beliefs and were primed with a list of commonly reported unwanted thoughts. Participants were then informed that unwanted thoughts are either (1) significant and indicative of their personal values, or (2) meaningless, or participants (3) received no instructions about unwanted thoughts. Participants then completed implicit and explicit measures of self-evaluation and interpretations of their unwanted thoughts. Results indicated that the manipulation shifted implicit appraisals of unwanted thoughts in the expected direction, but not self-evaluations of morality or dangerousness. Interestingly, explicit self-esteem and beliefs about the significance of unwanted thoughts were associated with measures of OCD beliefs, whereas implicit self-evaluations of dangerousness were better predicted by the interaction of pre-existing OCD beliefs with the manipulation. Results are discussed in terms of divergent predictors of implicit and explicit responses to unwanted thoughts.