“心为太极”说在朱子学中的诠释

朱子在《易学启蒙》中曾引用邵雍“心为太极”之说。此说与朱子学的固有观念似乎相矛盾。但“心为太极”说在朱子学的框架内至少曾出现如下三种理解:朱子本人以“心”为易图的中心方位来解释“太极虚中之象”的“环中说”;在朱子后学中具有广泛影响的禀赋说;现代学者所揭示出的“境界说”。三种说法并不矛盾,“环中说”背后所体现的是“太极不离阴阳”的活动性原则,它与“禀赋说”所代表的实体性原则相辅相成,二者的统一就是“境界说”。此外,“心为太极”还有一层工夫的含义,对于提示学者在自家身上体贴太极观念具有重要的意义。     

生存结构与心灵境界——面向21世纪的中国哲学

中国哲学可视为一种“生命哲学”或“生存哲学”,它所关注的核心问题就是“生存结构”或“生命结构”,而这种生命结构本质上又体现为阴阳结构.阴阳结构或阴阳范畴,从其内容来看,其实也就是中国人的心灵结构,同时也是我们的心灵境界,体现了一种生命关怀或“生命忧患”意识;从其形式方面来看,则是一种“结构思维”方法。当今人类面临着许许多多紧迫的世界性、全球性问题,以《周易》哲学为代表的中国生命结构哲学或许能够给我们以相当的启示.答案就是;多元一体,共存互补。     

Theology, Science, and Postmodernism: Responding to Stanley Grenz

This article responds to Stanley J. Grenz's Templeton Lecture, “Why Do Theologians Need to Be Scientists?” published in the June 2000 issue of Zygon (Grenz 2000). In the first part I outline my reasons for finding the kind of theological reflections in which Grenz engages worthy of attention by noting my disagreement with the view that a sufficient response to theological issues can be formulated on the basis of an examination of our biological nature. I assert, in that connection, the autonomy of reason as a way of investigating and understanding the world. In the second part I respond directly to Grenz by explaining my disagreement with the postmodern critique of science upon which he relies and his adherence to Christian eschatology as an answer to the conundrums into which, he posits, we are drawn as a result of that critique. I note that I agree with Grenz, however, that the activity of valuing is necessarily a forward‐looking Godlike endeavor that is not derivable from science. In the third part I suggest that we must be open to the investigation of the possible existence of an objective realm of value and that, in any case, rejection of the postmodern critique of science in many cases pro‐vides a sound basis for the disciplined resolution of factual questions that frequently lie at the base of disagreements about values.     

Following the Path to Equality Through Law: Reflections on Baker et al., <Emphasis Type="Italic">Equality: from Theory to Action</Emphasis>

This article assesses the significance of Baker et al., Equality: from Theory to Action from the perspective of current concerns occupying legal equality scholars in the UK, focusing in particular on the practical relevance of equality studies to the kinds of issues arising from the debate over the new Commission for Equality and Human Rights (CEHR). The article highlights and considers key issues, including the delineation of the sphere of inequality protection, the normative content of the concept of equality espoused by law and the potential of law to reach beyond its current limits to embrace the broader dimensions of (in)equality identified in Baker et al.’s account.     

仁与天理通而为一视域下的程颢易学

置身由汉唐经学向宋明理学转型过程中的程颢,对易学的天人之学作出了创造性诠释与转化,建构起仁与天理通而为一视域下的崭新易学天人之学,推出了他的理学体系。程颢的易学,首先开示了一个充满盎然生机、生意的有机整体宇宙图景,继之揭示了此一生机、生意之所自来的终极宇宙根基、根据,即天理,并指出天理是一终极的令物生生之理,即是一最高的绝对之善本身,由此天理即仁体。天理与仁通而为一,可名之日天理—仁体。此一天理—仁体令天地万物涵具并彰显出盎然生机、生意,且一体无隔。人禀受它而具备了存在的所以然的终极宇宙根基和充足的价值根据与资源,应据之一则珍视自己生命的内在价值,令其原发性畅然舒展、展现与实现,再则珍视并善待他人他物的内在价值,视天地人物一体无隔的有机宇宙整体中的一切皆为我生命的有机组成部分,期其亦皆能原发性畅然舒展、展现与实现自我,从而成就起一宇宙式大我,达到成为天理—仁体自觉圆融化身的最高的生命境界,即天地境界。为此,尚需作识仁与定性的工夫。     

吴澄理学视野下的易学天人之学

吴澄是光显于元代的著名理学家、经学家和易学家.他在易学的象数之学方面整合汉宋而创辟己见,而在义理之学方面则以全新理学视野解读<周易>经传,开显出<周易>吴氏学--一种理学视野下的独特易学天人之学.其基本内容是:天道为人道的终极价值根据,人宜推天遭以明人事,法天道以开人文;天道性命相贯通,由理气所造化出的天人万象相互内在,息息相通,一体无隔,构成一无限宏大的一本而万殊的有机宇宙生存共同体与生命共同体;万象如此而相连一体、动态流转着的这个世界,亦遂成为人的整个生活的世界;人应透过自觉的德性涵养修为工夫,变化气质,最大限度地彰显出与天地之理一而不二的本然正性,豁醒自足之整体人文生命理性意识,令生命最终达致成为天地之理圆满化身与自觉而圆融体现者的天地境界,进而挺立自己生命的主体性,确立应然的正大宇宙人生担当,促成天理沛然流行、和谐有序而通泰的有机人的生活世界的建立.     

Hannah Arendt & Jean Baudrillard: Pedagogy in the Consumer Society

This paper considers the place of education within our “consumers’ society”, beginning with Hannah Arendt’s account of the rise of consumerism to a position of political dominance and the resulting eclipse of public life. Connections are then made between Arendt’s account of this rise and Jean Baudrillard’s account of the postmodern proliferation of signs and the transformation of the sign into a commodity. This radical “semiurgy” accelerates into a self-referential series of signs which entails the loss of reality – it contributes to the disappearance of the human subjectivity behind the creation of images. I argue that Baudrillard does not respond adequately to the dynamic that he describes so well. By contrast, Arendt’s concept of natality, I suggest, prepares the ground for a response to the forces of commodification that colonize the educational environment and threaten its critical possibilities. As youth and schools receive more and more attention from advertisers, students are sold by educational institutions to commercial interests who seek unfettered access to this “captive audience”. Yet education is profoundly compromised when youths are viewed as consumers and not as a social investment, when education is viewed merely as an opportunity to secure a new market.     

实践美学视野中的自然鉴赏观

Appreciating nature may at its best feature have three levels of experience according to practical aesthetics. The first level is more sensuous as it largely pleases the ear and eye, the second level is more psychological as it chiefly pleases the mind and mood, and the third level is more sublimate as it mainly pleases the will and spirit. In Chinese culture the affinity between man and nature can be traced back to the traditional conception of tian ren he yi 天人合一 as heaven-human oneness, which will be ultimately conducive to the artistic realm or aesthetic state of being. This paper was delivered at the XVI International Congress of Aesthetics on “Changes in Aesthetics” held during 18–23 July 2004 in Rio De Janiero, Brazil.     

《周易》与中国画的审美境界

天人合一,天文之美与人文之美的同构,一直以来被中国画坛视为创造绘画美的不二准则,是历代画家的最高审美追求。基于这种观念上的绘画既不是摹仿客观外在的自然现象,也不是表达主体内在的情绪意念,而是在更高层次与"一气运化"的契合照应。所以,真正意义上的中国绘画,绝非一般意义的技艺,而是与天地间四时同运、阴阳和合的"真道"。这种独具特色的绘画观和美学观,深刻反映了《周易》"天人合一"的哲学思想对中国绘画艺术的重大影响。     

“礼”的道德意蕴

先秦儒家十分强调“礼”对于个体修身养性的重要性。他们认为,道德修养的价值就在于成就德性自我,在礼义规范的认同、体验中确立个体的道德主体地位,从而将外在的礼义约束转化为内心的道德自觉,进而成就理想人格,达到道德境界。