排序方式： 共有228条查询结果，搜索用时 15 毫秒
171.
儒家的人格结构及心理学扩展 总被引：1，自引：0，他引：1
人生儒学的核心是"成人"。"成人"的构成的因素和结构如何?这是理解儒家学理、中国人精神面貌的重要方面。文章从儒家典籍入手,归纳出其人格结构因素为"仁"、"礼"、"知"三因素。"仁"、"礼"、"知"体现出"德"属性,互动决定了儒家人格结构的"仁道"终极目标和"知命"社会功能——"命"可行时,外在事功,实现"外王";"命"不可行时,内在超越,完善心灵。"仁"、"礼"、"知"的充分发展并"知命",即为圣人、君子;不完全发展,即为民;缺乏则为小人。文章进而尝试从儒家的人格结构拓展出现代心理学意义的人格结构理论。 相似文献
172.
直下心源、直契本心是由孔子确立的儒家道德情感论的核心特质,孔子后学由此出发,基于天人合一的视域建构了诚学,将诚提升为了贯通天人、真实无妄的道德情感。儒家从质直、至诚之本心情感出发,涵养与推扩道德情感的内在理路可以概括为以下三个维度:第一,以反观内省的道德理性时时提撕和体认本心情感;第二,以本心情感为体,以礼乐文化为用,以文质彬彬为旨归;第三,以\"亲亲而仁民,仁民而爱物\"为路径,以四端之心为内在心理情感根据,在由近及远、由厚及薄、由亲及疏的无限推扩中实现对道德情感的涵养、提升与超越。 相似文献
173.
宝音图 《医学与哲学(人文社会医学版)》2022,43(22):65-68
“上医治未病”一词在古代中国历史文化中饱含着截然不同的文化内涵。“上医”,在古代中国文化中分别代表儒家、道家、医家三种不同学派,而“未病”也相应代表着“德性”“身体”和“疾病”三种概念。近年来,“治未病”一词重新出现并成为现代中医（包括民族医学）重要概念,逐渐成为专用病名加以推广,成立所谓“治未病”科,并纳入到中医（包括民族医学）医院专病科室建设的重要指标体系当中,是一种极为不妥的做法。通过古籍文献研究,就“上医治未病”正本清源,以求全面、准确领悟“上医”和“治未病”的正统理念。 相似文献
174.
从明末至清末,中国伊斯兰教界发起了一场以译撰为特点,以会通儒家与伊斯兰教为内容的自觉文化活动,期间涌现了许多思想家,而王岱舆、刘智是其中的杰出代表。王岱舆首开了会通活动,而刘智则将会通活动推向了最高潮,他们的著作,无论在会通立场、会通方法、乃至理论体系构建方面,都进行了积极探索,为同时代乃至后代学者提供了有益的借鉴,为伊斯兰教中国化做出了巨大贡献。 相似文献
175.
176.
Xuan‐Wei Lu Apurv Chauhan Catherine Campbell 《Journal of community & applied social psychology》2015,25(5):384-399
Little is understood by the ideas that urban Chinese population holds about mental health. Insufficient research and recognition of mental illnesses, and a dearth of social resources for mental health support and promotion limit understandings of how daily life stresses restrict the quality of life of China's urban population. Drawing on in‐depth interviews with 15 middle‐age urban men, we map out men's accounts of how they battle to cope with the demands of everyday social, political, and familial pressures. The study reveals that the representations of mental health are shaped by notions of control over emotions, adherence to Confucian philosophy, familial obligations, and the need to demonstrate social obedience and conformity. Data also suggest that the participants represent stable family support along with healthy social interactions as important enabling factors of positive mental health, whereas pressures of modernity are regarded as significant disruptive factors in mental health. The theory of social representations guides the process as well as analytic interpretations of this research. Copyright © 2015 John Wiley & Sons, Ltd. 相似文献
177.
Pan-chiu Lai 《International Journal for the Study of the Christian Church》2013,13(4):315-331
ABSTRACTIn spite of the small number of Orthodox Christians in China, Chinese publications relating to Orthodox Christianity, in which many Chinese theologians from other Christian denominations or scholars without formal religious affiliation have been involved in exploring Orthodox theology, have mushroomed in recent years. It is noticeable that these explorations have been shaped not only by the renaissance of Orthodox theology in the twentieth century, but also by the Chinese context. In terms of scope, many of them are related to the Chinese context, including the relationship between Christianity and Chinese culture. In terms of depth, due to the religious backgrounds of the researchers, some of these Chinese explorations fail to integrate the theological, liturgical and spiritual dimensions of the Orthodox tradition, and exhibit difficulties in interpreting, for instance, Orthodox mystical theology. These limitations can be overcome through dialogue with contemporary Orthodox theologians. 相似文献
178.
文章认为经学的发展历程对儒学的发展影响极大,政治儒学、心性儒学和世俗化儒学三种形态都与经学历史之间存在着紧密的联系,它们都以儒家经典作为自己最高的文本依据,以经典解释学的方式表现自身,经学的转型也意味着儒学发展的新方向,经学的发展史与三种形态儒学的发展之间存在着互动。 相似文献
179.
曹峰 《Frontiers of Philosophy in China》2008,3(2):213-228
Discussions of name (ming, 名) during the pre-Qin and Qin-Han period of Chinese history were very active. The concept ming at that time can be divided into two categories, one is the ethical-political meaning of the term and the other is the linguistic-logical
understanding. The former far exceeds the latter in terms of overall influence on the development of Chinese intellectual
history. But it is the latter that has received the most attention in the 20th century, due to the influence of Western logic.
This has led to the result of a bias in the contemporary studies of ming. Changing course by returning to the correct path of intellectual history can providing an objective and thorough ordering
of the pre-Qin discourse on ming.
Translated by Joseph E. Harroff from Shandong Daxue Xuebao 山东大学学报 (Journal of Shandong University), 2007, (2): 59–64 相似文献
180.
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