"感"·"象"·"数"--《周易》经传象数观念的哲学人类学释读

象数观念是<周易>经传乃至易学中的基础和核心观念.历来对象数观念的理解和解释,往往局限于象数观念本身,而对<周易>经传的产生背景、以及其中的另一个重要观念--"感",则关注不够.本文从哲学人类学的视角,在考察<周易>经传的产生背景以及"感"、"象"、"数"三者之间关系的基础上,认为<周易>经传中的象数观念其实是原始时代的感性具体的思维方式及其宇宙观的积淀.具体说来,"数"也是"象",它们本来都是"互渗"或"交感"的中介;换句话说,<周易>经传象数观念的最终依据其实是感;象数因感而蕴涵着向天道观和伦理观发挥的可能性.     

Philosophy in Post-Soviet Russia (1992--1997)

The author argues that the decline of philosophical thought and research in Russia is over. He describes the state of present-day philosophy in Russia, its background, and prospects for development citing concrete examples and little known facts.Any survey of the state of the philosophy in post-Communist Russia is a complicated task requiring accuracy and completness. Whether I succeed in this task remains to be seen, although I shall be content if I manage to present a clear picture. It will of course be subjective and reflect my interests and preferences, remaining in this sense quite incomplete. But I aim to present a concise survey, identifying the most important trends, personalities, and topics of discussion.I shall focus on changes with respect to the following issues: 1) the state of research in philosophy, in particular noticeable shifts in problematics, geography, and management; 2) philosophical education, i.e., noticeable development in problematics, approaches, geography, and management. Moreover, I shall examine the origin of these shifts and assess whether they are of a qualitative character.     

朱熹对宋代易学的发展——兼论朱熹、程颐易学思想之异同

朱熹提出《易》之本义为卜筮的见解,由此对程颐易学和义理学派提出批评。朱熹主张区分《周易》经传,提出易学发展阶段说。通过比较《周易本义》和《周易程氏传》,可见两者之异同。朱熹以象数、卜筮求易理,把义理学派与象数学派统一起来,从而发展了宋代易学。     

The Turn from Ontology to Ethics: Three Kantian Responses to Three Levinasian Critiques

Abstract

Both Kant and Levinas state that traditional ontology is a type of philosophy that illegitimately forces the structure of human reason onto other beings, thus making the subject the center and origin of all meaning. Kant’s critique of the ontology of his scholastic predecessors is well known. For Levinas, however, it does not suffice. He rejects what we could call an ‘existential ontology’: a self-centered way of living as a whole, of which all philosophical ontology is but a branch. Alternatively, he presents an ethical way of living centered on ‘the Other’. Kant also, however, eventually turns to ethics to uncover a more fundamental domain of meaning. Hence, both thinkers ultimately agree about the primacy of ethics over theory. Despite this concurrence, Levinas nevertheless criticizes all aspects of Kant’s turn towards ethics: his reason for making this turn, the kind of critique that he applies to this domain, and the outcome thereof. These three points reflect Levinas’ more general critique that Kant did not succeed in overcoming ontological discourse. This paper shows how Kant can reply to, and overcome, each of Levinas’ three critiques. In this way, I reveal certain commonalities between these two thinkers that commentators still often overlook.     

异常心理病理机制的哲学思考

通过现代心理学、异常心理学、心理哲学及分子生物学的研究成果对异常心理病理机制的哲学分析,探讨异常心理病理机制的哲学本质.异常心理同正常心理一样不仅有自然物质世界的各种特性,还有许多自然物质世界不具有的高级和复杂特性.异常心理病理机制的哲学本质是它的意义世界和价值世界.     

Disputes over Philosophical Views in the First Half of the Twentieth Century and Development of Contemporary Chinese Philosophy

To explore the development of contemporary Chinese philosophy, fundamentally, is to explore the development of Marxist philosophy in contemporary China. The disputes over philosophical views in Chinese academic circles during the first half of the twentieth century have been focused on understanding Marxist philosophy from such aspects as “what kind of philosophy Chinese society needs,” “the relation of philosophy to science,” and “philosophy as an idea to reflect on one’s life.” These explorations have provided us a significant ideological insight into the development of Marxist philosophy and contemporary Chinese philosophy; that is, in contemporary China, Marxist philosophy, as a doctrine of the liberation and all-round development of human beings, exists not only as a kind of “doctrine” or “academy” but also as a kind of widely accepted “xueyuan (academic cultivations)” among people. Translated by Zhao Zhiyi from Jourmal of Jilin University (Social Sciences), 2005:1     

老年病诊疗中的几个问题

老年医学是哲学思维和理论含量很高的科学,老年病科医生要学会科学应用哲学的思维方法,克服临床思维过程中的缺点,将哲学思维应用于实际临床实践中,既要科学地分析,又要哲学地概括,在实际工作中做到主观与客观、理论与实践的具体统一,避免误诊、误治,提高老年病人的生活质量。     

Explaining the Feelings of Justice

Philosophical theories about justice feelings and axiological feelings generally suffer from the fact that they look for simple criteria of justice, legitimacy, fairness. For this reason, they appear as of little help to account for the findings from sociological empirical studies. Weber's notion of "axiological rationality" can be interpreted as suggesting a "cognitivist" theory of axiological feelings. According to this theory, the causes responsible for the fact that a social actor endorses an axiological statement would not be basically different from the causes responsible for his endorsement of a representational statement. He would endorse the statement "X is fair" as he endorses "X is true", because these statements appear to him as grounded on strong reasons, though he may not perceive these reasons explicitly. This cognitivist theory was used by analysts of collective moral sentiments, as Adam Smith, before Max Weber. A careful examination of two empirical studies shows that the cognitivist theory can make the observational findings more easily understandable. The "cognitivist theory" eliminates the weaknesses of the major general philosophical and sociological theories of axiological feelings. It shows notably that these feelings can be context-dependent without this contextuality making them irrational. This theory includes two major principles: that instrumental rationality does not overlap with rationality shortly; that there are no simple criteria of "fairness", "legitimacy", etc.     

论先秦与古希腊神话的精神向度

神话是一种原始文化积淀,是各个民族在发轫时期的精神遗存,中国和希腊神话作为两个伟大民族文化的发源和民族意识的深沉积淀,表现出不同的神话精神特征。     

Teaching and teachers' “didaktik”

In this article I outline some principal features of phenomenography as a foundation of research on teachers' teaching competence. This article discusses the relations between autoteaching and teachers' teaching, between teachers' teaching and the notion of phenomenographic conceptions, and between phenomenography and philosophy.The discussion aims toward a preliminary articulation of the concepts of the domain and to outlines of a general theory of educational research on teaching. The focus is primarily on teachers' didaktik (teachers' teaching competence) as a concrete content-related field expressed as qualitative and complex ideas and their meanings.The concepts illustrating the content of teachers' didaktik are treated in eight categories: pedagogic planning, didaktik intentionality, differentiation of methods, stepping out of the natural attitude, didaktik oneness, didaktik themes and didaktik patience, the invisible dimension of didaktik.