《易传》"立象以尽意"思想发微

“言”、“象”、“意”之间的关系问题,是易学研究中一个至关重要的问题。以老庄道家“言不尽意”论立论,《易传》作者不仅第一次明确提出了“言不尽意”的命题,而且首创“立象以尽意”之说,不仅实现了《周易》由卜筮之书到哲学之书的整体转换,而且完成了儒道言意思想的创造性整合,从而确立了其在中国思想文化史上至为重要的地位。至于“象”能否尽“意”,《易传》作者并没有说。没有说并不等于没有问题。而这个问题在其后的提出和讨论,则不仅直接引发了魏晋玄学的“言意之辨”,实现了两汉经学向魏晋玄学的转换和玄学本体论哲学的理论建构,而且通过玄学“言意之辨”,即按照“言不尽意”和“得意忘言”的理论和方法,不仅为佛教的中国化和宋明理学的综合创新开辟了广阔的道路,同时也为以“意象”为核心的中国审美文化的繁荣和发展奠定了坚实的思想理论基础,而这也正是《易传》“立象以尽意”思想的意义和价值所在。     

Stout,Rawls, and the Idea of Public Reason

Jeffrey Stout claims that John Rawls's idea of public reason (IPR) has contributed to a Christian backlash against liberalism. This essay argues that those whom Stout calls “antiliberal traditionalists” have misunderstood Rawls in important ways, and goes on to consider Stout's own critiques of the IPR. While Rawls's idea is often interpreted as a blanket prohibition on religious reasoning outside church and home, the essay will show that the very viability of the IPR depends upon a rich culture of deliberation in which all forms of reasoning can be put forth for consideration. This clarification addresses the perception that the IPR imposes an “asymmetrical burden” upon believers. In fact, the essay suggests that there are good reasons why believers, qua believers, might endorse the IPR.     

Paradoxes of “creativity”: Examining the creative process through an antenarrative lens

Accounts of the creative process tend to be retrospective and implicitly ground the creative act within the person, the mind, the moment, the idea; in doing so, they often miss the larger sociomaterial qualities that can provide us with important insights about the social relationality and playfulness of the creative process. In this article, we examine the creative process through an antenarrative lens that we consider very useful for theorizing the creative process from a cultural and sociomaterial perspective. More specifically, we argue that ‘having an idea’ is a contextualized and embodied process that can be regarded as an antenarrative of the overall creative process. We also discuss how the paradoxical relation between the formative and sudden manifestations of the creative act can be understood through the notion of play.     

Evald Il’enkov and World Philosophy

To ascertain the context of Il’enkov’s philosophy, the author delves into the history of philosophy since the Sophists and Plato. For Il’enkov, philosophy is not an abstract science “about everything,” but a study of ideas – forms which are identical for thinking and being. These objective and universal forms of thought are explained as products and schemes of human activity creating the world of culture and reified in its “smart” things.     

全面深入理解“以人为本”

以人为本是一项符合人类文明发展趋势并指导当代社会发展的重要原则 ,是科学发展观的核心内容。以人为本并非只有西方人文主义那样的理解 ,它既是一种共同价值观和价值取向 ,又是一种思维方式 ,同时还是一种执政理念。     

古埃及疾病医治理念透析

疾病医治理念是古埃及文明的重要组成部分。古埃及人针对不同类别疾病有着相应的医治理念：药物、魔法与意志是内科疾病的医治理念;河渠原理是医治外科疾病的理念;对于治疗心理疾病主要是寻求神灵的拯救;预防疾病的理念是保持圣洁。挖掘、梳理这些医治理念,可以加强医学史的学科建设,对某些疾病的治疗有参考价值。     

让公众走近现代健康理念——从陈晓旭剃度出家及英年早逝说起

现代健康观是文明进步的产物。让公众走近现代健康观,是追寻人类理想,建设和谐社会,管好国家核心资源,全面提高人民群众健康水平的需要。按照现代健康观的基本精神开展健康教育,是当今社会的重要课题。     

《管子》国土资源管理哲学思想初探

《管子》是我国古代百科全书式的管理哲学巨作。本文试图从土地的分配、土地的开发、国土的规划、资源的保护等四个方面来探讨《管子》的国土资源管理哲学思想。《管子》国土资源管理哲学思想的基本原则,对今天的国土资源管理理论的建设和方针政策的制定仍具有一定的借鉴意义和参考价值。     

齐国古典文献中的民本思想及其现代启示、

齐国的开国君主姜太公在兴周灭商的过程中,充分领悟到了民众的巨大作用。因此,在齐国的建国之初,他就将民本思想列为治国之策。记录太公言论的《六韬》就充分证明了这一点。其后,春秋时期,管仲创造性地继承和发展了太公的治国方略,他在《管子》一书中正式提出了“以人为本”的概念,并且从爱民、利民、富民、惠民等几个方面阐释了以人为本的思想内涵。到了战国时．齐国的民本思想得到了空前的发展。在这一时期,齐国创建和发展繁荣稷下学宫,荟萃天下学人,百家争鸣,著书立说。随着以孔孟苟为代表的儒家思想传人齐国,极大地丰富了齐国的民本思想,并从理论上把民本思想升华到一个空前的高度。齐国的民本思想不仅内容十分丰富,而且具有鲜明的特色。这对我们今天建设有中国特色社会主义现代化强国,深入落实“三个代表”重要思想,树立科学发展观,具有极其重要的启示和借鉴价值。     

西方正义理念的历史回眸

正义是人类社会追求的现实目标和永恒理想。在西方文化史上,蕴藏着丰富而深厚的正义思想,它们构成了西方绵延古今的正义观变迁史。真正的正义理论应该是对人类生存,发展与完善这一中心问题的思考与表达。这一理解即是我们正确评价西方各种正义观的出发点,也是我们科学合理地建构中国社会转型期正义理论的立足点。