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山东百年“尊孔”与“反孔”研究

作者: 李先明
出版日期:2018-01-02
浏览次数:118次
简介: 本书以山东这一特殊的地理文化单元为中心,以围绕“尊孔”与“反孔”发生的重大事件为主线,以近代社会转型为背景,通过综合考察与个案分析相结合,探讨国家层面的文化政策与近现代社会变迁的互动关系、国人的“尊孔”、“反孔”与社会发展进程中的矛盾和冲突,“多维度”、“立体式”地展示了百年中国“尊孔”与“反孔”的发展历程。

《周易》为君为臣之道研究——以《乾》《坤》等十七卦考论为中心

作者: 孙业丽
出版日期:2018-01-01
浏览次数:21次
简介: 《周易》不仅是一部通过变易预测未来的占筮书,而且还是一部蕴含着丰富的政治、社会、人生哲理的经典。“易之为书,推天道以明人事者也”,天道是人道的根据。《乾》《坤》两卦上承天地之象,下载君臣之道。君王受天所命,尚贤使能,观民设教;臣子顺承君王,择善而随,宽容厚德。本书选取具有代表性的十七卦,将象数思维与义理分析相结合,辨析卦爻分歧、考证卦爻之义,阐发《周易》的为君为臣之道,以期更多人读懂《周易》。
关键词: 《周易》  君臣  《乾》  《坤》  

唐末五代十国儒学研究:以儒学范式的转变为中心

作者: 叶平
出版日期:2018-01-01
浏览次数:193次
简介: 本书是国家社会科学基金课题《唐末五代十国儒学研究》的研究成果,该课题以唐末五代十国时期的儒学为研究对象,把儒学范式的转变作为研究的中心问题,着重探讨了在唐宋社会变革的背景下,唐末五代十国时期儒学的范式转变。本书通过考察唐末五代十国时期儒学核心概念、基本范畴的演进,寻绎出其在历史语境中“惟精惟微”的变化,提出如下观点:唐末五代十国儒学,是“唐宋变革”在学术形态上的重要表现,也是对这一时期社会巨变的思想回应。唐末五代十国儒学是一种新范式的儒学,显示出由汉唐儒学向宋代儒学嬗变的过渡特点。

乾嘉儒学的义理建构与思想论争

作者: 孙邦金
出版日期:2018-01-01
浏览次数:6次
简介: 长期以来,清代有学术无思想,有思想无哲学,有哲学但很粗浅等看法似乎已成学界定论。本书是重新审视这些似是而非之定见的一部力作。作者通过在哲学史、思想史、学术史和新文化史多元写作方法之间自如切换,多维立体地勾勒了乾嘉儒学声音低沉的义理建构与思想论争,以此呈现出乾嘉儒学生动丰赡的另一面。第一编侧重于哲学思想,通过重点梳理戴震“道赅理气”的新道论、“血气心知”的人性论和“以情絜情”的伦理学,揭示乾嘉儒学的义理新诠。第二编侧重于学术讨论,以戴震与扬州学派、汉宋之争、经史之争、儒释之争、中西之争五组学术问题中心,展现了乾嘉儒学独特的问题意识与时代风貌。第三编侧重于政治思想与社会观念,指出在文纲繁密的年代里,诸如戴震、钱大昕、袁枚、龚自珍等乾嘉一流学者其情也郁积,其思也幽深,其言也曲折,令人唏嘘,也更可为今人镜鉴。然而他们弦歌不綴、维新儒学的努力,终使中国文化生命不绝如继,诚属不易,理应昭彰。本书作者对于前近代的“乾嘉新儒学”的框架性思考,蕴含着巨大的学术讨论空间,值得学界关注。
关键词: 儒学  历史学  经济学  清代  

宋代《论语》诠释研究

作者: 唐明贵
出版日期:2018-01-01
浏览次数:70次
简介: 本成果结合宋代社会政治、文化背景,集中研究宋儒以《论语》《四书》命名的《论语》诠释著作,通过对诠释文本具体细致而又全面系统的研究,勾勒宋代《论语》学发展演变的历史进程,揭示宋代《论语》诠释的特点和规律,探寻经学与理学的关系。

大美无美:庄子美学的反思与还原

作者: 陈火青
出版日期:2017-03-01
浏览次数:74次
简介: 本书试图通过反思与还原,以呈现原本的庄子美学。在悉心研读庄子文本和系统考察庄子美学研究成果的基础上,通过多方深入辨析,表明庄子美学本身是道德精神意义上的美学,而不是审美意义上的美学,它本身表现出反审美性。进而论述了庄子思想通过魏晋南北朝的玄学和美学的创造性转化而成为审美意义上的道家美学,故而在审美意义上庄子美学可以称为后效美学。

庄子齐物思想研究

作者: 李凯
出版日期:2017-01-12
浏览次数:49次
简介: “The equality of things”is a very unintelligible proposition in Chuang-tzu's thought.In brief,the so-called“equality of things”means that all things are nondistinctive,which is obviously irreconcilable with common sense at first glance.In order to explain why all things are nondistinctive,the contemporary scholars interpret“the equality of things”from different angles.However,most of their interpretations are not satisfactory.Firstly,I analyse“the connotation of Chuang-tzu's thought of‘the equality of things'”.In the inner chapters of Chuang-tzu,especially in the article of The Equality of Things and Opinions,there is such a sort of connotation of“the equality of things”that all things are nondistinctive in the sense of the real look,but the false differences between things are mistaken for truths by people because of the effect of people's prejudices.The connotation is incomplete because it doesn't explain why all things are nondistinctive in the sense of the real look and what people's prejudices are.By analysing the“nothing”which is closely related to“the equality of things”,we can understand that Chuang-tzu's“equality of things”is in essence a sort of realm of mind which is similar to Buddhism's realm of mind that everything is void.Under the premise that the texts don't provide more information,we may as well complete the connotation of Chuang-tzu's“the equality of things”by means of Buddhism's principles.The complete connotation is that the differences between things are just illusions and aren't constant and substantive,so all things are nondis tinctive in the sense of the real look;however,people always comprehend differences in the substantive way of thinking which is Chuang-tzu's so-called prejudices or Buddhism's so-called“attachment to selfhood”and“attachment to dharmas”and consequently take originally false differences as real and constant beings;only when substantive thinking is removed by means of the cultivation of Gongfu of“fasting of the mind”or“sitting and forgetting”similar to Buddhism's Samatha-Vipassana,can people recognize the unreality of differences and clearly understand the truth of the world that all things are nondistinctive originally—in other words,everything is void.Secondly,I put Chuang-tzu's thought of“the equality of things”in the background of the whole trend of thoughts of“the equality of things”during the Warring States Period to study its individualities and the universality and relationship between it and other thoughts of“the equality of things”.Compared with Hui Shi's theory of“all things are nondistinctive”and Shen Dao et al.'s thought of“the equality of things”,the individualities of Chuang-tzu's thought of“the equality of things”are that Chuang-tzu believed all things are nondistinctive originally and advocated to break the mindset to distinguish things stiffly by non-rational“fasting of the mind”or“sitting and forgetting”,while Hui Shi and Shen Dao et al.equalized things in a rational and analytical way under the premise of admitting that in reality all things are distinct from each other;moreover,the purpose of Chuang-tzu's“equality of things”was just to reveal the truth of the world that all things are nondistinctive and in other words,Chuangtzu equalized things in order to equalize things,while Hui Shi and Shen Dao et al.all equalized things in order to express some political appeal.The universality between Chuang-tzu's thought of“the equality of things”and other thoughts of“the equality of things”is that although the purpose of Chuang-tzu's“equality of things”wasn't to express some political appeal,just like Hui Shi and Shen Dao et al.'s“equality of things”,it also reflects the negative orientation toward some existing order more or less.Moreover,the reason why Chuangtzu rejected existing order was that he wanted to restore the true colors of life and the purpose that Hui Shi and Shen Dao et al.negated existing order was that they wanted to replace the order with another order;it looks like that the two aren't correlative,but in fact they both have some inheritance relationships with Lao-tzu's original thought of“the equality of things”.Thirdly,I sort out“Chuang-tzu's disciples' interpretations of Chuang-tzu's thought of‘the equality of things'”.There are totally three ways of thinking of equalizing things in the outer and miscellaneous chapters of Chuang-tzu.In the first place,in reality all things are distinct from each other but as long as they can suit their natures,they will be nondistinctive in the sense of being according to their natures.This way of thinking is embodied in Webbed Toes,Heaven and Earth,The Revolution of Heaven,Perfect Enjoyment,The Full Understanding of Life of the outer chapters and Lie Yu-kou of the miscellaneous chapters.In the second place,seeing the world from a large field of view,people can realize that the natures of things can't be determined in the absolute sense and under the circumstances,there aren't absolute differences among things,which means all things are nondistinctive.This way of thinking is embodied in The Floods of Autumn of the outer chapters.In the third place,all things are composed of qi and therefore they are nondistinctive in the aspect of constitute material.This way of thinking is embodied in Knowledge Rambling in the North of the outer chapters.The above three are very different from the way of thinking of equalizing things in the inner chapters of Chuang-tzu.In other words,all of them aren't realms of mind by means of special cultivation such as“fasting of the mind”or“sitting and forgetting”,but rather perceptions just by means of the transformation of attitude or angle of view.Fourthly,I elaborate“Xiang Xiu,Guo Xiang and Cheng Xua nying et al.'s reinterpretation of Chuang-tzu's thought of‘the equality of things'”.Xiang Xiu and Guo Xiang inherited and completed Chuang-tzu's disciples' interpretation of“the equality of things”.In the eyes of them,“the equality of things”is that under the premise that in reality all things' natures are distinct from each other,all things can be nondistinctive in the aspect of“being free and unfettered”if they can suit their natures.Obviously,this sort of concept of“the equality of things”by“suiting things' natures”just slightly transformed the above first way of thinking of equalizing things in the outer and miscellaneous chapters of Chuang-tzu and equated being according to things' natures with“being free and unfettered”.Guo Xiang not only interpreted the texts of“the equality of things”in the outer and miscellaneous chapters in the way of thinking,but also interpreted the texts of“the equality of things”in the inner chapters,especially in The Equality of Things and Opinions in the way of thinking.Although Cheng Xuanying's Rectification of Chuang-tzu wasn't limited by Guo Xiang's Annotation for Chuang-tzu in the aspect of elucidating philosophical connotations,he still imitated Guo Xiang in the aspect of interpreting“the equality of things”.The interpretation of Chuang-tzu's thought of‘the equality of things'”in Guo Xiang's Annotation for Chuang-tzu and Cheng Xuanying's Rectification of Chuang-tzu had profound influence on later generations.So many contemporary scholars incorrectly relay an erroneous information to confuse“the equality of things”in the outer and miscellaneous chapters with“the equality of things”in the inner chapters.Finally,I expatiate“Zhi Dun,Shi Deqing and Zhang Taiyan et al.'s refutation of Guo Xiang's interpretation of‘the equality of things'”.In the eyes of Zhi Dun,Chuang-tzu's“equality of things”doesn't mean all things are nondistinctive in the aspect of“being free and unfettered”,but refers to perfect men's realm of mind.As a Buddhist,Zhi Dun's so-called perfect men refer in particular to Buddhas.Buddhas' realm of mind is the one that they have already real ized everything is void thoroughly.In this realm of mind,people are nondistinctive and sentient beings are nondistinctive and all things are nondistinctive and differences are just illusions,which is“equality of things”.At one time Zhi Dun's interpretation of“the equality of things”perhaps replaced Guo Xiang and Xiang Xiu's interpretation completely,and since then many interpreters such as Shi Deqing and Zhang Taiyan continued to develop Zhi Dun's interpretation,but the interpretation's influence on present academic circles is very little.It should be pointed out that Zhi Dun et al.'s way of interpretation is highly consistent with the way of thinking of equalizing things in the inner chapters of Chuang-tzu and can make up for latter insufficiencies.From this point of view,this way of interpretation should be attached importance to.Chuang-tzu's thought of“the equality of things”is the quintessence of Chuang-tzu's thought,and the thoughts of“the equality of things”are throughout the entire Chuang-tzu.Therefore,the understanding of Chuang-tzu's thought of“the equality of things”concerns the understanding of the entire Chuang-tzu and the clarification on Chuang-tzu's thought of“the equality of things”will certainly contribute to the in-depth research on Chuang-tzu.Key Words: Chuang-tzu;The Equality of Things;The Equality of Things and Opinions;Webbed Toes;To Suit Things'Natures;Sunyata

从“生活儒学”到“中国正义论”

作者: 黄玉顺
出版日期:2017-01-11
浏览次数:59次
简介: 本书是“生活儒学”及“中国正义论”研究的最新推进。“生活儒学”作为儒学的一种当代理论形态,突破中国哲学两千年来的“形上—形下”的观念架构,重新发现“生活—存在”的思想视域,在这种大本大源上重建儒家的形上学、形下学,让儒学能够有效地切入现代性的生活方式。“中国正义论”是“生活儒学”系统中的形下学层级的一种展开,即作为一种制度伦理学的儒家正义论的建构。
关键词: 儒家  哲学思想  研究  
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