排序方式: 共有223条查询结果,搜索用时 15 毫秒
191.
与西方心理学以科学主义为主体的“由下至上”的研究思路不同,中国传统心理学探究走的是“由上至下”的研究路线,即从心理及精神层面最高端入手,强调心理的道德与理性层面,故其实质是人文主义的。现代新儒学作为人文主义心理学研究典范,具有心理学研究“另一种声音”的独特价值与意义。现代新儒学研究背景及思路的展开,呈现出以传统心理学思想为深厚根基的中国近代心理学的独特个性与自信。这是现代新儒学对中国心理学的最大贡献 相似文献
192.
欧阳修对佛教的理解是表层的;欧阳修评论佛教的基调是批判的;欧阳修排佛立场是终其一生的;欧阳修佛教观具有“本位主义”和“经验主义”两大特点;在欧阳修所制定的消解佛教的策略中,不仅使佛教获得了养息的机会,而且使儒学得到了伸展的空间,从而为佛、儒关系在宋代的展开创造了条件。 相似文献
193.
Erin M. Cline 《Dao》2007,6(4):361-381
This paper argues that a comparative study of the idea of a sense of justice in the work of John Rawls and the early Chinese
philosopher Kongzi is mutually beneficial to our understanding of the thought of both figures. It also aims to provide an
example of the relevance of moral psychology for basic questions in political philosophy. The paper offers an analysis of
Rawls’s account of a sense of justice and its place within his theory of justice, focusing on the features of this capacity
and how it develops. It then provides an account of the sense of justice in Kongzi’s thought as it is seen in the Analects. Finally, it shows how examining the similarities and differences between the two accounts can deepen our understanding of
both views, as well as our appreciation for the importance of understanding how a sense of justice develops. 相似文献
194.
Philip J. Ivanhoe 《Dao》2007,6(3):211-220
Contrary to what several prominent scholars contend, a number of important early Confucians ground their ethical claims by
appealing to the authority of tian, Heaven, insisting that Heaven endows human beings with a distinctive ethical nature and at times acts in the world. This
essay describes the nature of such appeals in two early Confucian texts: the Lunyu (Analects) and Mengzi (Mencius). It locates this account within a larger narrative that begins with some of the earliest conceptions of a supreme deity
in China. The essay concludes by noting some similarities and differences between these early Confucian accounts and more
familiar views commonly shared by monotheists. 相似文献
195.
Yushun Huang 《Frontiers of Philosophy in China》2007,2(3):454-473
Confucianism can be analyzed at three levels of ideas: life as existence (Sein) itself; the Confucian metaphysics about metaphysical
beings; and the Confucian doctrines about tangible existences. In the eyes of Confucians, life itself is displayed as the
feeling of benevolence in the first place. To reconstruct Confucianism is to return to life and perceive it as a fundamental
source. That means to historically return to the original Confucianism during and even before the Axial Period, in essence
it is to simultaneously return to our immediate life itself, and then on this basis to reconstruct both Confucian metaphysics
and Confucian doctrines about tangible existences.
Translated by Huang Deyuan from Renwen Zazhi 人文杂志 (Humanistic Magazine), 2005, (6): 27–35 相似文献
196.
Xiangjun Li 《Frontiers of Philosophy in China》2007,2(4):488-502
Difference is a category of relationship lying between identity and non-identity, and equality and inequality. This concept
is both the Confucian reflection of the real relationship between things in the world and the value ideal of Confucianism.
The Confucian idea of difference, embodied in the view of human relationships, of world, and of nature, seeks to build a rational
order based on difference, so as to reach a harmonious, united and ideal state. Confucians in the past dynasties continually
interpreted difference and raised it to the level of ontology, enriching the system of Confucianism.
Translated by Yan Xin from Zhexue Yanjiu 哲学研究 (Philosophical Studies), 2006, (3): 32–37 相似文献
197.
198.
Jonathan Israel 《Frontiers of Philosophy in China》2013,8(2):183
A profound split is evident during the period 1670–1730 in the way European scholars and commentators attempted to understand and describe classical Chinese thought. For some, Confucianism acknowledged divine creation and divine governance of the world, immortality of the soul and other elements of Natural Theology. The Radical Enlightenment thinkers, however, and also some Christian scholars denied that Confucianism was based on Natural Theology or pervaded by belief in divine providence, characterizing it rather as monist, naturalist and Spinozist. The disagreement proved fundamental in several respects and proved divisive for the Church, as well as European thought more generally, producing a series of lively disputes that continued over several decades. 相似文献
199.
身心合一论是中国古代思想的基本观念。身是以“气”为根基, 并通过“修身-修心”与“修心-修身”可至天人合一的身体。本文选取中国古代思想中最有代表性的儒道两家思想, 融合现象学视角来诠释中国古代儒道思想中的身体观对身体主体性的生动凸显, 以及从“身-心-世界”三者互为交涉的层次上所建构的特有的认知观。随着国内外学者对具身认知观的日益关注, 结合中国古代思想视角开展的具身认知研究可在促进中国心理学发展的同时促进具身认知研究范式的成熟。 相似文献
200.
LAN Fei 《Frontiers of Philosophy in China》2015,10(4):629
This paper examines the human relational patterns presented in the philosophical writings of the Confucian thinker Dai Zhen (戴震1724–77) and the Jewish philosopher Emmanuel Levinas’s (1906–95) Totality and Infinity to uncover the ethical significance of the father-son relationship. I argue that for both thinkers the father-son relation is not just one type of human relationship among other social dyads, but rather, of greater significance, serves as the paradigmatic model of the ethical human relationship in bringing to light the idea of the ethical self as a responsible being in relation to others. 相似文献