论儒家道德的产生机制

道德的中心问题是善。在儒家文化体系里,善、仁与圣都具有这一含义。善何以可能这一道德哲学的问题,在儒家思想体系里,也就演变为仁、圣何以可能的问题。仁的本义是爱亲人,因此,爱亲人的孝自然成为儒家思想的基础。而将仁爱上升为博爱众生,则为圣。因此．圣不仅是道德理想,同样也是政治理念。仁与圣的实现,在孔子那里,依靠忠恕,推己及人;在孟子那里,则为推恩。以自我的情感为基础发生的情感转移,休谟称之为同情。因此,聚合理念与生理因素的同情是孔、孟善何以可能的基础。同时,这也揭示了道德发生的机制。     

和平、发展、合作——儒家文明在世界文明对话中的地位和价值

在经济全球化、科技一体化、互联网普及化的情境下 ,世界的政治、经济、文明、宗教、制度等仍然持续多元化、多极化的趋势。是全球化的多元化 ,或多元化的全球化。人作为“会自我创造的和合存在” ,是创造世界文明的原动力和原载体。儒家文明孕育了中华民族精神的成长 ,担当着建构民族主体精神的重任 ,绵延着民族生命的智慧。儒家文明一言以蔽之 ,是以治平为本 ,以仁为核 ,以和为贵。从文明冲突到文明对话 ,是价值观念、思维方式、观照视角的转换。文明对话可依照和合学的“融突论” ,而不是二元对立的非此即彼论 ,它以承认、接纳“他者”的存在为前提。儒家文明在化解世界文明冲突中 ,以其“己所不欲 ,勿施于人”的和生、和处、和立、和达、和爱原理 ,发挥着重要的、独特的、整体的作用     

The social context of trust: The role of status

The current paper examines how status, a universal feature of organizational life, affects people’s initial trust in others. In three experiments – which employ a range of status manipulations and trust measures – we consistently observed that the possession of high status led individuals to trust others more. In addition, our results help shed light on why this occurs. Namely, mediation analyses illustrated that having status alters how we perceive others intentions, such that the belief that others have positive intentions toward us (i.e., benevolence) accounted for the relationship between status and trust. These findings contribute both to our knowledge of the contextual features which impact trust and provide insight into the psychological consequences of status.     

Social exchange from the supervisor’s perspective: Employee trustworthiness as a predictor of interpersonal and informational justice

Using social exchange theory, we argue that because supervisors tend to value employee trustworthiness, they will be more likely to adhere to interpersonal and informational justice rules with trustworthy employees. Given social exchange theory’s assumption that benefits are voluntary in nature, we propose that the benevolence and integrity facets of trustworthiness will be more likely to engender social exchange relationships than the ability facet. Specifically, we propose that employees seen as having high benevolence and integrity engender feelings of obligation and trust from their direct supervisors, increasing the likelihood that these supervisors will adhere to interpersonal and informational justice rules, which in turn influences employee perceptions of justice. We find partial support for our mediated model using a field sample.     

仁学与人类文明

仁是儒学的核心。仁的基本精神或要义可以概括为七点 :仁的第一义是“生” ,第二义是“爱或博爱” ,第三义是“理” ,第四义是“全” ,第五义是“公” ,第六义是“一” ,第七义是“通”。生是万物存在的根据和始点 ,爱是生命的守护神并赖以同一的基础。只有公和仁爱 ,万物才能同一 ,万物同一了 ,无隔相通了 ,天下才会和谐而美满。这些既可视作仁学的内在逻辑 ,也是仁学具有普遍意义的超越之处。     

孟子王道理想的心性向度

王道理想是孟子政治哲学的核心,作为一套超乎现实却又对现实具有普遍导向意义的治国理念,其践行的基石被孟子归结在人的心性之上。立足于“心”孟子提出王道缘起于“仁”,基于“性”孟子断言王道的落实在于“义”;由“心”“性”的统一确立了仁义一体的构想,据此认为,“居仁由义”是王道理想得以向现实转化的基本思路。     

审美境界与道德境界

审美境界和道德境界分属美学和伦理学两个学科领域,但又都是人生的正面价值体现,也是人生的一种理想状态。二者之间不应混淆,却又有着内在的相通之处。审美境界不是纯然客观的形态,而是主体在审美对象召唤下产生的整体性心灵状态,其中包含着道德情感,古人称之为“胸襟”。人的审美活动之所之能臻于“境界”,恰恰是由于有道德价值的介入,否则无法达到境界;道德境界体现了最高的道德价值,以“至善”为其核心价值,儒家的“仁”或“诚”等都是达到了至高的道德境界。道德境界不是外在的约束而致,而是以内心的自觉来践行来达到,其中包含着精神的幸福感和悦畅感,同时,也有审美的因素在其中。     

Simulating Benevolence: Obstructing Systemic Problem Solving

Traditional methods of evaluating and solving world problems are insufficient to deal with today's issues, which are complex and interconnected, and therefore cannot be understood, or solved, in isolation. The author's study aimed to better understand behaviors that impact systemic problems in the capacity-building community. The resultant theory of simulating benevolence conceptualizes a collection of behaviors where change agents undertake activities that are not in the best interest of community members. Instead, activities satisfy the need for activity, involvement, and excitement. This theory has real-world implications in the pursuit of systemic social change. In any social context, a change agent cannot merely go through the motions of change, seemingly behaving active and engaged, at the expense of those that he or she claims to help.     

张栻早期仁学思想考

张哲学的一个核心思想是仁学 ,以《仁说》为代表。从胡宏问学以来 ,他一直关注、探索仁的问题。张仁学的发展和演变可分为两个阶段 :其一是从裒集旧编《希颜录》、编纂《洙泗言仁录》到修订《希颜录》为一段 ;其二是从争论观过知仁、以觉训仁、朱熹《仁说》到自作《仁说》为另一段。从《希颜录》起开始 ,至撰写《仁说》为止长达十四年之久 ,张一直开拓这个儒学核心观念 ,终于形成其独特的仁学思想。而且这一段时间是在张哲学的形成和发展过程中非常重要的一段时期。前一时期 ,他广泛搜集儒家典籍当中有关仁的孔子言说和颜子言行 ,然后取舍选择 ,确定次第 ,加点北宋理学家和他自己的见解而成的。其主要目的是让学者先了解“求仁之方” ,然后“自进于圣人之门墙”。后一时期 ,以讨论与论辩形式来检讨湖湘诸儒和朱熹有关仁的言说与观点 ,然后提出自己的仁学观点 ,以树立自己的仁学思想。本文集中讨论前一时期 ,即张早期仁学思想的形成和发展之历史过程及其意义。