简介： 结构是理解《周易》的关键。想要理解《周易》的文学性、哲学性、思想性等多重性质是如何统一在一个文本之中的，就需要找到一个适当的切入角度，这个角度就是“结构”。“结构”的概念，并非结构主义的独专之物，也是中国历代文学批评理论中一个至关重要的问题。结构讲究一定逻辑，是文学、哲学内各个层次、要素之间系统组织关系的体现，是构成意义完整体的关键。对于结构的解析，就是要揭示并说明隐藏在意义背后、致使该意义成为可能的形式和阐释系统。《周易》结构的独特性在于不仅仅由语言构成，而是包括符号体系、丰富的象征意蕴、诗意的表达方式，由此共同构成了承载“意味”的“形式”。整体观之，《周易》各层级的形式与意义之间互相渗透和影响，形成了一个富有意蕴的完整体系，这一体系也是其文学特征与哲学思想的内在支撑。因此，对《周易》的结构进行解析，指出各组成部分的构建和律则，有利于我们更为明悉、完整地把握其哲学条理和文学形象，从而突破直接的、显性的象数、义理功用，深度理解它与中国语言文学，乃至文化的复杂关系。《周易》结构的本体形态包含符号形态和语言形态。《周易》本体结构中所涉猎的爻位、卦序、文本体例共同形成了一个立体形态。更为缜密的是，对今、帛、竹书《周易》等文献进行整理，可以发现结构上的多重形态的构建遵循着一定的规律性、调适性和整体性，这也是《周易》意味丰富的根本所在。述第一章“《周易》结构的本体形态”。从历史演进的角度而言，《周易》的成书是一个结构渐全、思想渐丰的过程。首先，在历程上，占筮形态、语素来源、理论准备等范畴都经历了从混沌到系统的变更。其次，在形式上，《周易》文本化理论化建设也是历经从经传编纂的经典化、符号爻题称名的形式化、卦象和卦爻辞观念化等历史演化。再次，《周易》数、象、辞之所以能够表意，都经历了从具象到抽象的演进。述第二章“《周易》结构的历史演进”。《周易》象征系统的独特性就在于，它不仅仅包含本体符号，更是将语言文字与符号象征紧密结合，于“文象并构”的独特表意结构中形成了一种“有意味的形式”。其文象并构系统可概括为：取象--立象--释象。第一，取象遵循“仰观吐曜、俯察含章”和“观物取象、观象取法”两大原则。第二，立象则是通过“方以类聚，物以群分”和“引而伸之，触类长之”两大原则，将林林总总的象归于特定卦爻符号之中。第三，“释象”系统可分层次为：释义--说象--明理，具有明显的言象互动的象征结构特征。述第三章“《周易》结构的象征形态”。从语言角度来看，《周易》的结构形式具有诗性特征，与中国文化中文学与哲学相融、诗歌与思想同源的精神特征相一致。首先，卦爻辞具有明显的诗体结构特征，体现了诗性智慧。其次，经传合体之后，在语言形式上既有明显的继承又体现了新旧文言的变革。再次，《周易》的文辞、理论和篇章构造形式，在文学史、诗学、文体等方面都具有一定的典范作用。述第四章“《周易》结构的语言形态”。从意义的生成角度而言，《周易》意蕴的呈现是以结构为基础的，而结构中的思想原则作为现象的深层本质，对其文学、哲学的构建路径起着决定的影响。第一，整体贯通的结构形式表现了整体性思想原则。第二，衍申性思想使本体和观念都能够不断发展衍申。第三，分析性思维使其在应用实践过程中的具有逻辑上的推导又能够进行不断调适。第四，象征性思维使《周易》的象征从观上升到观念。第五，交互性思想使得内在的多元结构能够相互衔接、影响。述第五章“《周易》结构的思想意义生成”。在审美意蕴层面，《周易》符号结构特征、语言形式、艺术理论的阐释上都表现了明显的中和性的审美理想、对称性的审美表现、秩序性的美学实践、和谐性的艺术情感，既充满了生机勃勃的艺术精神，更是将中国哲学的诗性品格和艺术审美紧密关联。述第六章“《周易》结构的审美艺术蕴含”。关键词：《周易》；本体；历史；象征；审美AbstractStructure is the key to understanding Zhou Yi.In order to understand how the literary,philosophical,and ideological and other multi-fold properties of Zhou Yiare unified in one article,it is necessary to find an appropriate perspective,which is the“structure”.The concept of“structure”is not a monopoly of structuralism,but also a crucial issue in the theory of literary criticism in the past dynasties of China.Structure pays attention to a certain logic,which is the embodiment of the systematic organization relationship between various levels and elements in literature and philosophy and the key to the integrity of meaning.The analysis of structure is to reveal and explain the forms and interpretation systems hidden behind the meaning and make it possible.The uniqueness of the structure of Zhou Yiis that it is not only composed of language,but also includes symbol system,rich symbolic connotations,and poetic expressions,which together constitute the“form”carrying“connotation”.Overall,the forms and meanings of Zhou Yiat all levels penetrate and influence each other,forming a complete system full of meaning,which is also the inner support of its literary characteristics and philosophical thinking.Therefore,analyzing the structure of Zhou Yiand explaining the construction and rules of each component is conducive to us to grasp its philosophical principles and literary images more clearly and completely,so as to break through the direct and explicit function of symbolic mathematical laws and meaning truth,and deeply understanding its complex relationship with Chinese language & literature,and even culture.The ontology form of the structure of Zhou Yiincludes symbol form and the language form.The lines position,hexagram sequence and stylistic rules and layout text style involved in the ontology structure of Zhou Yitogether form a dimensional form.More meticulously,after sorting out the literatures such of Zhou Yiwritten in modern book,silk and bamboo,it can be found that the construction of multi-fold forms in structure follows certain regularity,adaptability and integrity,which is also the root of rich connotations of Zhou Yi.Stated in chapter 1:“The Ontology Form of the Structure of Zhou Yi”.From the perspective of historical evolution,the completion of Zhou Yiis a process of gradually completing its structure and enriching its ideas.First,in terms of process,the categories of divination form,morpheme source,and theoretical preparation have experienced changes from chaos to system.Secondly,in terms of form,the theoretical construction of textualization of Zhou Yihas also experienced historical evolution such as canonization of I Chingand Commentary on the I Ching,formalization of symbols and names,and conceptualization of hexagrams and connotations.Thirdly,the number,symbols and words in Zhou Yican express meanings,because they have all experienced the evolution from concrete to abstract.Stated in chapter 2:“The Historical Evolution of the Structure of Zhou Yi”.The uniqueness of the symbolic system of Zhou Yiis that it not only contains ontological symbols,but also closely combines language and symbols,forming a“meaningful form”in the unique ideographic structure of“combination of literary and symbol”.Its literary-symbol combination system can be summarized as: extracting symbol—determining symbol—interpreting symbol.First,the extracting symbol follows the two principles of“looking up for the glorious scene,looking down for the gorgeous scenery”and“observing object and extracting symbol,observing symbol and extracting method”.Second,the determining symbol is based on the two principles of“birds of a feather flock together”and“after guiding and extending,gain growth and progress”.Thirdly,the interpretation symbol can be divided into three levels: interpretation—explanation—understanding,which has obvious symbolic structure characteristics of interaction between language and symbols.Stated in chapter 3: “The Symbolic Form of the Structure of Zhou Yi”.Fromthe perspective of language,the structural form of Zhou Yi has poetic characteristics,which is consistent with the spiritual characteristics of the integration of Chinese culture and philosophy,and the homology of poetry and thinking.First,the divination words have obvious poetic structure characteristics,which reflect the poetic wisdom.Secondly,after the combination of I Chingand Commentary on the I Ching,there is not only an obvious inheritance in the language form,but also reflects the transformation of the old and new styles literary language.Thirdly,the language,theory and chapter structure of Zhou Yiplay a certain exemplary role in literary history,poetics,stylistic etc.Stated in chapter 4:“The Linguistic Form of the Structure of Zhou Yi”.From the perspective of meaning generation,the presentation ofconnotation in Zhou Yiis based on structure,and the ideological principles in the structure,as the deep essence of the phenomenon,have a decisive influence on the construction path of its literature and philosophy.First,the overall structural form expresses the principle of holistic thinking.Second,the derivational thinking enables both the ontology and the concept to develop continuously.Thirdly,analytical thinking enables its logical derivation and continuous adjustment in the application process.Fourth,symbolic thinking makes the symbol of Zhou Yirise from observing to concept.Fifth,the interaction thinking enables the inner pluralistic structures to connect and influence each other.Stated in chapter 5:“The Generation of Thinking in the Structure of Zhou Yi”.In terms of aesthetic connotation,the interpretation of symbolic structure features,language forms,and artistic theories in Zhou Yi，they all shows obvious neutralizing aesthetic ideals,symmetrical aesthetic expressions,orderly aesthetic practices,and harmonious artistic emotions.It is not only full of vibrant artistic spirit,but also closely related to the poetic character of Chinese philosophy and artistic aesthetics.Stated in chapter 6:“The Aesthetic Connotation in the Structure of Zhou Yi”.Keywords: Zhou Yi, ontology,history,symbol,aesthetic

简介： 本书旨在以自由为线索揭示马克思与卢梭之间复杂的思想联系。由霍布斯和洛克塑造的资产者因“堕落”的本性使人类付出了尊严的代价。自由是提升人性尊严之根本，卢梭、康德将其实现诉诸道德共同体以及不可企及的自由王国，黑格尔诉诸立法、行政和司法相统一的现代国家，马克思则诉诸建基于“对生产力总和的占有”之上的自由人联合体，这为人的自由全面发展提供了条件，从而使卢梭以自由挽救人性尊严的理想得到了实现。

简介： 康德对本体论证明的批判在哲学史上具有重要的地位，因为它从根本上否定了理性神学的可能性，并使之彻底退出了哲学研究的中心舞台。然而，自20世纪中期以来，许多西方学者都对康德提出了质疑，试图挽救理性神学。近期，康德的批判及其核心论据（存在论题）也成了国内学者关注的焦点。本书结合最新的研究材料重新阐释了康德的批判，区分并澄清了五个核心论据及其论证目标。对于存在论题，本书区分了康德在前批判时期与批判时期的两个版本及其发展，揭示出了长期存在的混淆与曲解；对于“逻辑的谓词”与“实在的谓词”的区分，本书批判了当前流行的两种诠释，并在充分吸收其各自优点的基础上提出了第三种诠释。针对近七十年来国内外学界对康德的批评，本书选择其中最具代表性的观点与论证做出了深入的反驳。本书的根本目标是要维护康德提出的一种真正现代性的观念，即我们所能认识的、所要面对的世界在任何时候都是眼前这个现实的、活生生的世界，而不是一种不切实际的超验存在。

简介： “心”是与每个人都息息相关的议题，也是哲学的重要论域。在这一议题上，朱子的论述“致广大尽精微”，值得不断研究。本书在学界既有研究的基础上，将朱子心论诸议题依次总结为“官能”“性理”“虚实动静”“身体与善恶”“工夫”五个由浅入深、原始要终的部分，从而使得原本只有“实质的系统”的朱子心论具备了相应的“形式的系统”。在此基础上，本书进一步对其中的主要命题进行了重新探讨和现代诠释，具体说来：首先，在“官能”方面，笔者重新探讨了朱子这里“心”与“知觉”“思”“情”“意”之间的关系，以及朱子对人类心灵官能差异的看法，发现在朱子，“心”和“知觉之能”是等同的，而“心（知觉之能）”在与他者接触的过程中，会依次运用为“思”“情”“意”三种能力；人类心灵官能之间，存在着从“上智”到“下愚”的千差万别。进而，在“性理”方面，笔者重新探讨了朱子“心具众理”“心与理一”“心统性情”三个命题的内涵，发现在朱子，“心具众理”是要揭示“心”是造化生生道理的充分具体化；“心与理一”主要是在描述人类心灵中上智心灵所特有的、根本上自我同一的状态；“心统性情”的核心内涵在于揭示“心”统称作为造化生生道理充分具体化的知觉之能及其所生思、情、意三能，扩展意义在于描述上智心灵所特有的、始终自做主宰的状态。再进一步，在“虚实、动静”方面，笔者重新探讨了朱子“心之特点论”“明德论”“中和新说”的理论内涵，发现在朱子，人类心灵总体都具有趋近无迹、丰富、灵活、广大的特点，但只有上智心灵最充分地体现了这些特点，因而被别称为“明德”；朱子最终是以“正思未萌”和“正思萌焉”分判“未发”“已发”，而“未发”“已发”都有健康态和病态，健康、病态的未发、已发之间，形成了错综复杂的关系。再进一步，在“身体、善恶”方面，笔者重新探讨了朱子“人心道心论”和“心与善恶论”，发现在朱子，“人心”“道心”的名义虽然确定，但在不同的生活情境中会有两种不同的落实，因而有“人心亦化而为道心”和“道心为主人心听命”两种不同的应然处置；人类心灵就其存在而言都是善的，但只有上智心灵才能保证在与一切他者的接触中无不行善，其他心灵则存在着在与他者的接触中行恶的可能性。最后，在“工夫”方面，笔者重新探讨了朱子这里作为工夫纲领的“敬论”“致知格物论”和阐述二者关系的“知行论”，发现在朱子，“敬”是指心灵自具的一种自我稳定、自我保持的力量，在不同心灵处会有深厚、浅薄的区别；“致知格物”主要是心灵向上智自我提升的方法，也附带扩充真实知识的效果；“知行”首先是学习范围内的论述，“知”的核心意义在于心灵通过致知格物自我提升到某一高度，“行”的核心意义则在于心灵发挥敬力、反复训练而习惯于这一高度；通过“提升—保持—再提升”的连续过程，一切心灵都得以自我变化为上智心灵，上面所谓行恶的危险得以从根本上消除。总体来看，朱子对于人类心灵的论述是完整、细致、深刻、独到且极具解释力的，不但是世界心灵理论中的一块瑰宝，也是今日我们理解人类心灵的有力参考。关键词：朱子；心；能力；性理；工夫AbstractZhu Xi's theory about“Mind”has always been an emphasis and hotspot in the academic circles.This thesis aims to advance the research of this subject.Based on the research results obtained in the academic circles,this thesis divides the relevant issues into five parts,namely“function”,“principle of nature（性理）”,“characteristic and process”,“body,good and evil”,as well as the finally“self-cultivation（工夫）”,thus forming a system from shallow to deep with a beginning and an end,and then further explores the specific issues in this system.In terms of“function”,this thesis mainly studied Zhu Xi's views on“mind and perception,thinking,feeling and intention”,as well as his views on the differences of human minds,and found that he believed“mind”was equal to“perception”,while“mind（perception）”would successively upgrade to“thinking”,“feeling”and“intention”when in contact with others,and there are differences in“wisdom”and“stupidity”between human minds.Further,in the aspect of“nature principle”,this thesis mainly discussed the connotation of Zhu Xi's three propositions,XinJuZhongLi（心具众理）,XinYuLiYi（心与理一）,and XinTongXingQing（心统性情）.It was found that the meaning of XinJuZhongLi（心具众理）was that“mind（perception）”served as the sufficient incarnation of the“principles”.The proposition XinYuLiYi（心与理一）was mainly used to describe the state of self-identity of the“superior intelligence mind”.The core connotation of XinTongXingQing（心统性情）lied in revealing that the“mind（perception）”collectively alleged the ability of“perception”（which was the sufficient incarnation of the“princi ples”）,and the“thinking”,“feeling”and“intention”generated by it.The extended significance of XinTongXingQing（心统性情）lied in describing the state of“always be the master of itself”,which was owned by the“superior intelligence mind”.Furthermore,in terms of“characteristics and process”,this thesis mainly discussed Zhu Xi's“mind characteristic theory”,“Mingde theory”,“new theory of Zhong-He（中和）”,and found that in Zhu Xi's point of view,human minds was overall endowed with the characteristics of invisibility,richness,flexibility,and extensiveness,but only the“superior intelligence minds”were able to demonstrate these characteristics fully,and thus were called“Mingde”.In the final analysis,Zhu Xi divided the process of mind into two stages:“the right thought has not yet appeared”and“the legitimate thought arises”,and Zhu Xi believed the two stages both had healthy and morbid states,which finally form intricate relationships.Furthermore,in terms of“body,good and evil”,this thesis mainly discussed his“Renxin-Daoxin（人心道心）”and“the theory of mind,good and evil”.It was found that Zhu Xi believed that“Renxin（人心）”and“Daoxin（道心）”had different meanings in different situations of life,so there would be two different ways to dispose them.In terms of their existence,the human minds were all“good”,but in terms of contact with others,only“superior intelligence mind”could guarantee always“doing good”,other minds had the possibility of“doing evil”.Finally,in terms of“self-cultivation”,this thesis mainly discussed his“theory of ZhizhiGewu（致知格物）”,“theory of esteem（敬）”and“theory of Zhi-Xing（知行）”.It was found that Zhu Xi believed that“ZhizhiGewu（致知格物）”was a method of self-improvement,also with the the effect of expanding real knowledge;“esteem”referred to a kind of self-stability and selfmaintenance power of the mind.“Theory of Zhi-Xing（知行）”in the first place was within the scope of the study,the core meaning of“Zhi（知）”was to self-improve to a certain height,the core meaning of the“Xing（行）”was to accustom oneself to this height by repeated training; through the continuous process of“uplift-continuous-re-ascension”,all minds were able to change themselves into“superior intelligence mind”,and the danger of“doing evil”could be fundamentally eliminated.KEY WORDS:Zhu Xi,Mind,Function,Principle,Self-cultivation

简介： 人类在改造自然界时，总是不断面对自然世界反思自我，确认自己在宇宙中的地位，并呈现出与该地位相一致的责任行为。人类在自然面前与地位和责任相关的自我画像，是人对自我身份的认定。人总是以一定的身份从事改造自然界的实践活动，人对自然界所认定的身份不同，对自然界的权利义务和道德责任亦不相同，加工改造自然界的目的和效果也不尽一样。近现代人误认了自己的身份，妄想对自然世界称王称霸，结果造成了生态危机。欲将生态从危机中拯救出来，当代人需要重新界定人对自然界的身份。从人与自然本质一体的本体论原则出发，确定人不是自然界的主人，而是自然界的看护者。正是人拥有了自然界看护者的身份，看护好自然界、守卫自然界之真理就成为当代人基本的道德责任承诺。看护好自然界既是对人的道德律令，又是当代人的崇高美德，因而通过看护自然界的身份实现了规范伦理与美德伦理的统一，为正当合理地改造自然界奠定了坚实的伦理基础。

简介： 本书通过对马尔库塞社会批判理论发展脉络的梳理和对他的若干美学范畴的分析，确认马尔库塞美学思想的理论定位，阐明马尔库塞技术美学思想的理论体系，厘定马尔库塞的技术美学思想在马克思主义和法兰克福学派发展史上的历史地位，进而思考马尔库塞技术美学的当代价值。

简介： 颜元是明清之际反思理学及整个传统学术而卓然有所立的大家。本书以颜元的问题意识为线索，从颜元哲学与宋明理学特别是程朱理学的“虚”“实”之辨入手，深入考察颜元哲学的主要内容、逻辑结构和独特表现。全书依照“全体大用”的内在理路系统呈现了颜元哲学的逻辑结构，分别从“实体”—理气论、“实性”—人性论、“实用”—理想人格论、“实行”—工夫论层面给予了充分论证，以突出颜元哲学中天道与人道相贯通的经世致用取向。

简介： 本书基于心灵观念史视角研究分析性心灵哲学中的当代唯物主义发展，旨在回答两个问题：一是分析性心灵哲学的当代发展何以实际上是唯物主义的发展，这一历时性问题关联于心灵观念史视角下的启蒙理性与理性启蒙；二是当代分析性心灵哲学中关于物质和心灵概念的分析限度，这一共时性问题推究关联物质和意识概念的唯物主义概念，即随附、构成和实现等，由此诊断它们所能企及的心灵自然化的限度。