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181.
John B. Berthrong 《Dao》2008,7(4):423-435
Du Weiming (Tu Weiming) has assisted in defining the New Confucian movement, a philosophical discourse that depends on axiological themes
and traits based on an exegesis and defense of the revival and reform of traditional Confucian discourse inherited from the
Classical and Neo-Confucian waves in East Asia. Thomas A. Metzger’s discussion of the profound difference between modern Western
post-Enlightenment discourse and New Confucian discourse challenges many of Du’s primary assumptions. My conclusion is that
Du is both a citizen of the modern Western academy and a Confucian public intellectual dedicated to mediating the great debate
that now spans the Pacific ocean between the West and a revived East Asian cultural complex, including New Confucianism as
a major dialogue partner at the beginning of the new millennium by continuing the historic Confucian commitment to a theory
of values. 相似文献
182.
儒家式应对思想及其对心理健康的影响 总被引:15,自引:0,他引:15
研究中国人的应对有两种思路,一是以西方应对理论为研究基础,二是从中国社会文化现状构造研究依据。 文章首先分析了儒家式应对的内容和特征,进而编制了儒家式应对问卷。530个样本的数据分析表明,儒家式应对包括4个因素:挫折内在乐观性、“命”认识、人的责任性、挫折作用评价。儒家式应对与本研究中体现心理健康的CES-D、SAS、SWLS有确切的关系,儒家式应对思想有利于心理健康。文章最后讨论了儒家式应对在心理健康中的作用机制 相似文献
183.
Franklin Perkins 《Dao》2009,8(2):117-131
In both content and historical position, the “Xing Zi Ming Chu” is of obvious significance for understanding the development of classical Chinese philosophy, particularly Confucian moral
psychology. This article aims to clarify one aspect of the text, namely, its account of human motivation. This account can
be divided into two parts. The first describes human motivation primarily in passive terms of response to external forces,
as emotions arise from our nature when stimulated by things in the world. The second comes from the role of the heart, which
takes a more active role in shaping our responses to the world. This article focuses on the role of the heart. At stake is
the status of human agency, in particular, the degree to which the heart, through the formation of a stable intention, allows
us to go beyond being simply pulled along by external forces. 相似文献
184.
ZHANG Shuguang 《Frontiers of Philosophy in China》2010,5(2):237-254
Under the influence of Western learning, there was a revival in the study of “traditional Chinese learning.” It moved from
the “center” to the “edge” after its ideological sanctity was eliminated in modern times. Traditional Chinese learning is
still a vital force, however. Traditional Chinese culture emphasizes the productive and social “relationships” and the harmonious
“whole,” as well as the Chinese efforts to control their own fate. Traditional Chinese learning revolves around the idea of
“human beings,” a vivid manifestation of which is the idea of “benevolence” in Confucianism. If China’s modernization is no
more than the transformation and transcendence of the nation under the influence of external forces, traditional Chinese learning
would be able—through its inheritance and development of benevolence—to become an important philosophical source for Chinese
people. But this can only occur through sufficient awareness of culture and learning. 相似文献
185.
与西方心理学以科学主义为主体的“由下至上”的研究思路不同,中国传统心理学探究走的是“由上至下”的研究路线,即从心理及精神层面最高端入手,强调心理的道德与理性层面,故其实质是人文主义的。现代新儒学作为人文主义心理学研究典范,具有心理学研究“另一种声音”的独特价值与意义。现代新儒学研究背景及思路的展开,呈现出以传统心理学思想为深厚根基的中国近代心理学的独特个性与自信。这是现代新儒学对中国心理学的最大贡献 相似文献
186.
欧阳修对佛教的理解是表层的;欧阳修评论佛教的基调是批判的;欧阳修排佛立场是终其一生的;欧阳修佛教观具有“本位主义”和“经验主义”两大特点;在欧阳修所制定的消解佛教的策略中,不仅使佛教获得了养息的机会,而且使儒学得到了伸展的空间,从而为佛、儒关系在宋代的展开创造了条件。 相似文献
187.
Erin M. Cline 《Dao》2007,6(4):361-381
This paper argues that a comparative study of the idea of a sense of justice in the work of John Rawls and the early Chinese
philosopher Kongzi is mutually beneficial to our understanding of the thought of both figures. It also aims to provide an
example of the relevance of moral psychology for basic questions in political philosophy. The paper offers an analysis of
Rawls’s account of a sense of justice and its place within his theory of justice, focusing on the features of this capacity
and how it develops. It then provides an account of the sense of justice in Kongzi’s thought as it is seen in the Analects. Finally, it shows how examining the similarities and differences between the two accounts can deepen our understanding of
both views, as well as our appreciation for the importance of understanding how a sense of justice develops. 相似文献
188.
Philip J. Ivanhoe 《Dao》2007,6(3):211-220
Contrary to what several prominent scholars contend, a number of important early Confucians ground their ethical claims by
appealing to the authority of tian, Heaven, insisting that Heaven endows human beings with a distinctive ethical nature and at times acts in the world. This
essay describes the nature of such appeals in two early Confucian texts: the Lunyu (Analects) and Mengzi (Mencius). It locates this account within a larger narrative that begins with some of the earliest conceptions of a supreme deity
in China. The essay concludes by noting some similarities and differences between these early Confucian accounts and more
familiar views commonly shared by monotheists. 相似文献
189.
Yushun Huang 《Frontiers of Philosophy in China》2007,2(3):454-473
Confucianism can be analyzed at three levels of ideas: life as existence (Sein) itself; the Confucian metaphysics about metaphysical
beings; and the Confucian doctrines about tangible existences. In the eyes of Confucians, life itself is displayed as the
feeling of benevolence in the first place. To reconstruct Confucianism is to return to life and perceive it as a fundamental
source. That means to historically return to the original Confucianism during and even before the Axial Period, in essence
it is to simultaneously return to our immediate life itself, and then on this basis to reconstruct both Confucian metaphysics
and Confucian doctrines about tangible existences.
Translated by Huang Deyuan from Renwen Zazhi 人文杂志 (Humanistic Magazine), 2005, (6): 27–35 相似文献
190.
Xiangjun Li 《Frontiers of Philosophy in China》2007,2(4):488-502
Difference is a category of relationship lying between identity and non-identity, and equality and inequality. This concept
is both the Confucian reflection of the real relationship between things in the world and the value ideal of Confucianism.
The Confucian idea of difference, embodied in the view of human relationships, of world, and of nature, seeks to build a rational
order based on difference, so as to reach a harmonious, united and ideal state. Confucians in the past dynasties continually
interpreted difference and raised it to the level of ontology, enriching the system of Confucianism.
Translated by Yan Xin from Zhexue Yanjiu 哲学研究 (Philosophical Studies), 2006, (3): 32–37 相似文献