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101.
by Michael Ruse 《Zygon》2010,45(1):221-227
In this discussion review of Robert John Russell's collection of essays I agree with him about the necessity of human existence given the claims of Christian theology. I look in detail at his suggestions for speaking to this issue, especially his thesis of NIODA—noninterventionist objective divine action. I end up disagreeing with the suggestion and argue that in respects Russell is tackling the science-religion relationship in the wrong way. 相似文献
102.
郭德君 《医学与哲学(人文社会医学版)》2010,(4)
目前在《自然辩证法》的教学中还存在一些问题,如教材老化、师资力量不足,学生人文素质背景较薄弱等,为了切实使理论和实践相结合,使学生认识到该课程的重要性而学有所用,以医学院校为例,论述了如何将有关医学实例结合到《自然辩证法》的教学过程中去,以切实有效地提高这门课的教学效果。 相似文献
103.
高青陈庄铜器铭文与城址性质考 总被引:3,自引:1,他引:2
山东高青陈庄西周城址及墓地的发现对于西周考古与历史的研究意义重大。本文根据迄今所报道的资料,对两则铜器铭文做了解读,并对陈庄城址的性质做了推考。文章认为,陈庄墓地从西周早期成王开始延续到中期的昭穆时期,其间未曾中断,与城址的存续时间相吻合。陈庄城址规模较小,不大可能是西周齐国的都城,其属于齐国贵族封邑的可能性较大;而这个封邑,应该是豐。 相似文献
104.
韩国有着悠久的学《易》历史,早在汉代,中国儒学便已传入其国。到李朝时期,作为易学一部分的易图学研究就已经达到了相当高的水平。代表人物是高丽末期、李朝初期的哲学家权近。他在中国易学家周敦颐《周氏太极图》的影响下,创制了《天人心性合一之图》。《天人心性合一之图》与《周氏太极图》的轮廓大体相同,都是黑白相间、酷似人形,反映了太极为本、阴阳互补、天人合一的特征。但《天人心性合一之图》又有它独特的一面,将伦理、心性等问题纳入易学体系,完成对前者的超越。由此可见,中韩易学文化融合的过程中,既有借鉴和吸收,又有创新和超越。 相似文献
105.
XIANG Shiling 《Frontiers of Philosophy in China》2010,5(4):471
Neo-Confucianism of the Han and Tang dynasties is an indispensable part of the history of Chinese philosophy. From Han dynasty Confucians to Tang dynasty Confucians, the study of Confucian classics evolved progressively from textual research to conceptual explanation. A significant sign of this transformation is the book Lunyu Bijie 论语笔解 (A Written Explanation of the Analects), co-authored by Han Yu and Li Ao. Making use of the tremendous room for interpretation within the Analects, the book studied and reorganized the relationship between “the study of literature” and “the Dao and principles.” It clearly shows an inevitable development of Confucianism, shifting its focus from phenomena to the nature of the heart-mind in order to comprehend nature and heavenly Dao, both of which “cannot be heard (from Confucius).” 相似文献
106.
107.
NI Peimin 《Frontiers of Philosophy in China》2018,13(2):240
Responding to comments of my recent book, Understanding the Analects of Confucius, by Huang Yong, Fan Ruiping, and Wang Qingjie, this paper looks to highlight one of its major features—that it is a contemporary continuation of the Chinese tradition of doing commentary both as a way of allowing classic texts to unfold their rich meanings in the context of different times, and as a way for the commentator to express his or her own views. It strives to explain how a gongfu reconstruction of Confucianism can explain the apparent inconsistency between advocating rule-like instructions next to its encouragement of the art of flexibility, and to reveal what is more fundamental about Confucianism—rather than a system of rigid moral rules, it is an art of life. This gongfu interpretation would lead to the view that Confucianism does not depend on metaphysical truths as its justification, although it does need to hold metaphysical views as a way of affirming its values, which are justified through the excellence of life to which they lead. While the gongfu approach more accurately reflects Confucius’ own philosophical orientation, and it is therefore used to determine technical details such as what interpretations to put into translation of a text and what interpretations to list in the annotations as alternatives, it is, in the author’s humble view, also a unique contribution that the Chinese tradition can offer to world philosophy. 相似文献
108.
Jana S. Rošker 《Frontiers of Philosophy in China》2018,13(1):72
Li Zehou belongs among the ranks of the most important Chinese philosophers of the 20th and 21st centuries. In his complex theoretical system, he aimed to reconcile the Chinese cultural heritage with the demands of the contemporary world. Besides elaborating on traditional Chinese philosophy, Li launched many innovative views based on his understanding of specific developments in pre-modern and modern Western philosophy. His philosophy could be described as the search for a synthesis between Western and traditional Chinese thought and a specifically Chinese modernization. In order to provide a basic insight into Li’s specific methods of combining Kant, early Marx and classical Chinese philosophy, the present article investigates his elaboration of the traditional Chinese paradigm of “the unity of nature and man” (tianren heyi天人合一) through the lens of ideas about humanized nature (renhua de ziran人化的自然) and naturalized humans (ziranhua de ren自然化的人). 相似文献
109.
John Makeham 《Frontiers of Philosophy in China》2018,13(1):4
The question of the origin of badness is a core problematic in New Confucian philosopher Xiong Shili’s 熊十力 (1885–1968) Ming Xin Pian明心篇 (Explaining the Mind; 1959), a work representative of his thought towards the end of his life. In this essay, I examine how Xiong uses the concepts of the nature (xing 性) and the mind (xin 心) to explain the origin of moral badness. Xiong asserts that the Buddhists never concerned themselves with the problem of the origin of ignorance and delusion, afflictions that in turn lead to suffering and wrongdoing. Xiong sets out to redress what he claims the Buddhists had failed to do. I argue that the conceptual structure of both Xiong Shili’s and Zhu Xi’s 朱熹 (1130–1200) theoretical approaches to this problem are isomorphic. The isomorphism is significant because it suggests that Xiong consciously drew on Zhu Xi and/or the Buddhist models that Zhu in turn drew on. I provide evidence to show that even as late as 1959, and despite his increasingly entrenched criticisms of Buddhism, Xiong continued to draw on key concepts and models drawn from Buddhist philosophy of mind. 相似文献
110.
Fabrice Jotterand 《Nanoethics》2008,2(1):15-23
With the rapid progress and considerable promise of nanobiotechnology/neurosciences there is the potential of transforming
the very nature of human beings and of how humans can conceive of themselves as rational animals through technological innovations.
The interface between humans and machines (neuro-digital interface), can potentially alter what it means to be human, i.e.,
the very idea of human nature and of normal functioning will be changed. In this paper, I argue that we are potentially on
the verge of a paradigm shift in terms of the ends and goals of techno-science and its applications in the biomedical sciences.
In particular, the development of brain-computer interfaces could reconceptualize the very notion of what it means to be human.
Hence, we should not limit our reflections of applications in terms of therapy and enhancement but also include an examination
of applications aiming at the alteration of human nature. To this end I will first delineate the potential paradigm shift
and then map out four distinct clusters of concerns in relation to the brain-computer interface. Finally, I argue that our
moral and philosophical reflections should follow a procedural model based on managed consensus due to our pluralistic context.
相似文献
Fabrice JotterandEmail: |