《来复铭》新解

《来复铭》是目前所知最早由宗教学者所撰写的汉文伊斯兰教碑文,自碑文披露以来颇受学界关注。本文在前人研究的基础上,试对其内容从伊儒会通的角度给予新的解读,认为《来复铭》主旨在于运用儒学话语论述苏非哲学的"来复"理论,堪称"伊儒会通"的先驱。     

Joining the Transformation of Nature—The Post-Natural and Confucian Perspective on Earth Stewardship in the Anthropocene

The emergence of the Anthropocene creates a new set of conditions for understanding the relationship between human power and the natural world. These conditions include an increasingly humanized and de-natured natural world, and greater responsibilities of stewardship for human beings. In current literature, there are diverse views on the meaning of the Anthropocene and the role of modern technology in future earth stewardship. Post-natural thought regards the Anthropocene as representing the end of nature, and thus appeals to disenchantment with respect to the idea that nature is an external moral norm. Although this approach correctly addresses the significance of locality and the mutuality between humans and the environment, it fails to provide us with adequate normative boundaries for preventing the endless artificialization of nature. Alternatively, this article defends the position that Confucianism is a more plausible philosophical ground for earth stewardship in the context of the Anthropocene. The Confucian approach is an inclusive humanism which is established on the cosmological ideal of realising the virtue of shengsheng 生生 (life generation) in all beings. Moreover, Confucian ethics draw much attention to the self-regulation of human beings as virtuous persons. This is indeed what is needed in the age of the Anthropocene.     

儒家敬畏的核心文化心理特征及其内在理路

儒家围绕敬畏的心理机制、对象、涵育和效用构建了敬畏的理论体系。敬畏是主体在自觉体认崇高价值时所持守的旨在自我超越的既崇敬又谨畏的理性化道德情感; 儒家以内在的道德本心作为敬畏的本根,并将其落实为道德实践中对人伦、自然、生命、职事和人文等的外在崇高价值的敬畏; 儒家敬畏涵育围绕心理动力、内在涵养、外在范导和积习沉淀系统展开,可谓环环相扣、层层递进; 敬畏作为进德修业之基不仅不会戕害自由、尊严与创造,反而是达至无入而不自得的洒落境界的必由之路。     

Chinese exploration of Orthodox theology: a critical review

ABSTRACT

In 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.     

宋代学者论“轻重”

和前代相比,宋代学者对《管子》＂轻重＂内容的分析,更为深入细致;对＂轻重＂的总体评价与年代作者的认识,也发生了变化。宋代学者对＂轻重＂近乎一致的否定评价,受到当时理学思想的直接影响;他们对＂轻重＂著作年代与作者的辨伪,与当时的疑古思潮密切相关。     

从文化融合看儒学分期

牟宗三的儒学三期说、李泽厚的四期说和黄玉顺的新三期说,都是依据某种儒家形而上学的立场给儒学分期,都主张判教,这有悖于文明对话的时代.文明对话势必导致多元文化的相互融合.如果从文明对话、文化融合的角度给儒学分期,则能更好地明确中国文化当下的任务,汲取前两期儒学的经验与教训,处理好内圣与外王的关系,从信仰到文物典章制度,民力国力、技术器物应用的全面复兴中国文化,中国人期盼着儒学能如是展开,成就自己的第三期.     

A Korean Feminist Perspective on God Representation

This article investigates the ways in which the patriarchal God image when combined with Confucianism in Korean culture can negatively affect Korean Christian women in their concept of identity and self-worth. In doing so, a few salient constructs of Confucianism that are closely related to the role of Korean women are examined. Engaging in and dialoging with the works of Sigmund Freud and Ana-Maria Rizzuto in their treatments of God representation along with some key research findings in that area, the nature and the various dynamics of God representation are discussed. Finally some practical suggestions are given in dealing with the patriarchal image of God in relation to the lived experiences of Korean Christian women in Korean context.     

《论语》中"耻"字小议——兼论原始儒家重耻观念的现代意义

本文认为中国耻感文化可以追根溯源到儒家文明,并从儒家的开创者———孔子的言论中总结耻的内涵:耻与道德相联系;耻不信;耻体现一种担当精神;其次对知耻的作用进行详细的阐发;再次,对现代社会的“无耻”倾向进行了反思并申明研究耻文化的社会现实意义;最后针对中国文化为耻文化还是乐文化问题,对两种观点作一粗浅的比较分析,最后得出结论:两种文化的目标都是追求理想人格的实现。     

唐伯元的心性论与修身崇礼说

本文从唐伯元的治学经历入手,探讨他的学术、思想的渊源与主要内涵:唐伯元心性论的基本结构,他对性与身、心与物、理与欲的看法;在此基础上,他将修身看作一个包容着齐家治国平天下的渐次扩展的过程,以此为孔门学问之要旨;因此,他批评阳明学派“以心为学”的倾向,并着力推崇“礼”学,以礼为儒者内外双修、成己成物的必须遵循的途径。     

孔子与《易传》--论儒家形上学体系的建立

《易传》为道德的存在提供了形上学依据 ,其中的“尽性至命”是对传统的道德功利论的突破。《易传》是《春秋》乃至整个孔学的理论基石