"撄宁"出自《庄子·大宗师》,"撄"字应解释为"损",而非历来解庄者所认为的"纷扰"."撄宁"作为庄子哲学中工夫修养论与境界描述的综合,表现了个体生命通过"损"的修养工夫实现内在超越的体道过程,这一特质遵循《庄子》一书哲学语言的表达方式,契合庄子哲学经典范畴之间的内在关联性及核心要义,并与庄子生命观的总体取向相辅相成.对"撄宁"本义的探赜,有助于理解庄子哲学的内在超越性.
This paper takes the general academic history of Goethe research in China as the research object, and takes the academic articles about Goethe research from 1878 to 2022 as the basic research literature. The publication of the academic articles about Goethe and the change of theories or methodology are taken as the division criteria, according to which Goethe’s academic history in China is divided into five historical periods, namely, the embryonic period, the initial period, the slow period, the revival period and the development period. It briefly describes the characteristics of Goethe research in various historical periods and summarizes the development trends of Goethe’s academic history in China. This research shows that Goethe research in China has experienced a process of from scratch and from small to large, and that the research subjects are expanding gradually and the special researches are from shallow to deep. At present, Goethe research in China is developing steadily.
符号性是人的本质属性,人异于动物在于普遍性开发和使用符号.基于符号的开放性和无穷衍义性,人在符号互动中逐步趋向心智发展、精神自由、意义丰满.教化即符号化,学习者在个体与社会的符号互动中建构自我.教是为了不教,一切教育都是符号教育,教育过程应该是符号互动中的自我建构,教育目的应该是基于符号的自我完善.
One of the important parts of modern “revolution” narration is the narration of the image of the revolutionaries, which is also an important channel for the historicization and richness of “revolution” narration. The images of revolutionaries in local novels from 1928 to 1932 and their gains and losses in their subsequent development have special origin significance. This paper takes the peasants’ attitude towards revolution and revolutionaries in modern local novels as the clue, and starts from the modern local novels before 1928 to explore the peasants’ estranged attitude towards revolution and the reason. It further demonstrates the inevitability that the peasants’ attitude towards revolution gradually changed under the realistic survival and class enlightenment in the rural novels from 1928 to 1932. A deep description of this process reveals the details of many complex interactions that once took place, and open up some new exploration space for the modern narrative of “revolution”.
Vocational education has significant importance to the development of education, which is directly related to the cultivation of talents, social and economic development as well as the adjustment of industrial structure. In the critical period of the new round of education reform, it’s necessary to accurately position vocational education, precisely determine the starting point for students to begin vocational education, to meet the objective needs of education reform. In this regard, the policy makers, academic circles and all sectors of society have a dispute over whether the middle school entrance examination or the college entrance examination being suitable to choose a student for vocational education. It is proved in practice that the diversion after college entrance examination can avoid the phenomenon of burying some talents, suspend the anxiety of family, and improve the professional matching level of practitioners. But it is difficult to ensure the quality of skilled talents and may exacerbate excessive education. The diversion after the middle school entrance examination can improve the learning experience of students, give families more choices, and better meet the demand for talents in social and economic development. However, it will put pressure ahead and hinder the rational flow of society. There are pros and cons to both. In contrast, the latter is still a sub-optimal option. Therefore, in the future, we need to improve the level of understanding,strengthen policy supply, and jointly promote the development of vocational education.
该文是《老子》系列论文之一,阐释《老子》初始本上经《德经》第一部分《德经》绪论六章(1-6)的八大范式.作者认为,西汉晚期以前流传五百年的《老子》初始本是真《老子》,教诲对象是王侯而非普通人,主题是"君人南面之术"而非"修道之术""养生之术".西汉晚期至今流传两千年的《老子》传世本是伪《老子》,颠倒了德经、道经,篡改了关键经文,颠覆、遮蔽了《老子》初始本的真义,使之不再成为"罢黜百家,独尊儒术"的障碍.
As one of the most versatile intellectuals so far, Goethe’s literary works have been the focus of scholarly research, but his status in the history of thought is often overlooked. This paper first reviews Goethe studies based on literary orientation and intellectual history perspective in domestic academic circles, then discusses the theory and method of Goethe studies in the intellectual history approach, and then examines the intellectual history dimension of Goethe studies with the example of German Upbringing and World Ideal, and points out that the intellectual interest of Goethe studies may lies in the meta-thinking of integrating the East and the West. Only by immersing oneself in the broad space of intellectual history and reading Goethe’s texts carefully can one rethink the transcendental significance of the poet and thinker.
With the reform and opening-up and the development of the private economy, the legalization of the concept of private economy is an evolutionary process from a broad concept into law to a narrow concept into law. Looking back at the definition and evolution of the concept of private economy is helpful to understand the theoretical formation of the concept of private economy and the detailed classification of its connotation. The theoretical concept provides theoretical support for the definition of law to a certain extent. By examining the historical analysis of the concept of private economy entering the central documents and laws and regulations,combined with the broad “living concept” of private economy in current laws and regulations, the legislative state and legislative expression of the concept of private economy in the socialist legal system with Chinese characteristics is intuitively presented. The evolution of legal concepts and legislative expressions of the private economy since the reform and opening-up reflect three legal and political contexts: the co-evolving relationship between national policies, laws and regulations. In the future, legislation to gradually unify the legal concept of the private economy is to meet the inherent requirements of building a unified national market, and to provide institutional assistance for the construction of common prosperity at the level of legal norms.
Philosophy is ultimately related to mankind, and philosophical theory cannot exist in isolation from mankind. The most precious thing in the world is human life. Marx deeply understood and explained the connotation, meaning and value of human life, and realized the historical change of his interpretation paradigm of human life philosophy. From the perspective of combining theory and practice, history and reality, this article deeply researches and analyzes the logical structure of Marx’s outlook on life, that is, focusing on the “real man” and using it as the theoretical basis to analyze the “dual existence” nature of human life, and the principle of practical generativeness running through it,as well as its fundamental value points to the existence and existence of human life as a whole. This shows that Marx’s philosophy of life is an inherently unified, logically rigorous and systematic life science theory, and it is part of the entire Marxist ideological system. Entering the new era, especially at the moment when the “great changes unseen in a century” are formed, in-depth research on Marx’s philosophy of life, clearly and squarely facing the problems of the existence, need and alienation of life, seeking life liberation and freedom, in order to solve the many life situations faced by newcomers in the era. Establishing correct values and views of life, thereby promoting the harmonious development between man and society, man and nature, has important theoretical value and practical significance.
陈寅恪 1945年,五十六岁的陈寅恪由成都搭乘飞机到昆明,再经印度飞赴伦敦治疗眼疾,效果不佳,次年乘船绕道北美回国.经停美国时,赵元任夫妇曾到船上与其相会.杨步伟后来回忆称,陈寅恪睡在船舱的床上对她说:"赵太太,我眼虽看不见你,但是你的样子还像在眼前一样."这是他们的最后一次"见面".在《五十六岁生日三绝》诗中,陈寅恪写道:"去年病目实已死,虽号为人与鬼同.可笑家人作生 日,宛如设祭奠亡翁."
清儒程晋芳治《诗》不迷信权威,不专执一家,能平心评议《诗经》毛《传》、郑《笺》之异同得失.对于"诗经宋学"之权威朱熹的《诗》学观,也能公正地进行评议,既能尊崇朱学,也揭其之失.在治《诗》实践中,程晋芳贯穿汉宋,兼收并蓄,融会贯通,择善而从,显示了治《诗》态度的谨慎与严谨.程晋芳致力于考辨毛郑之异同得失,阐幽发微,言简意赅,目的在于试图探明《诗经》之古义.程晋芳比较毛《传》、郑《笺》之异同,并对此展开梳理与研究,对清代乾嘉年间《毛诗》学研究产生了 一定的影响.
Kuhn’s idea that scientists use different paradigms leading to work in different worlds is attributed by Davidson to some sort of conceptual relativism. Davidson believes that since there is “at most one world”, the claim of being “a different world” is imagination or metaphor. However, both Kuhn and Davidson’s assertion of the world eventually fell into a critique of what Davidson himself calls a conceptual schema. Kuhn and Davidson represented extreme localism and extreme universalism, respectively. Finally, Wittgenstein’s “family resemblance” provides a more flexible and gentle approach to overcome the flaws in both assertions.
The discipline construction of Chinese contemporary literary theory has a broad openness and a depth of vision, intertwined with the connection between the past and the present. It is the collision between China and the West, and the fusion of “inside” and “outside” of literature, such as the “aphasia” that breaks between ancient and modern, “variation studies” of the collision between China and the West, “forced interpretation” inside and outside the discipline, etc. How to examine these concepts from the perspective of the legitimacy of knowledge production is of great enlightening significance to the discipline construction of contemporary Chinese literary theory. Disciplinary self-discipline is an important prerequisite to ensure the legitimacy of discipline knowledge production. Looking at the three key words of “aphasia”, “variation” and “forced interpretation” in contemporary Chinese literary theory from the perspective of disciplinary self-discipline is an important entry point to investigate the generation mechanism of Chinese literary theory. “Aphasia”is faced with the problem that ancient Chinese literary theory loses the rules of academic discourse in contemporary times, the problem of “variation” is how to sinicize Western literary theory, and the problem of “forced interpretation” is the question of whether the method of off-site insight into the space of literary meaning is reasonable.
To commemorate such a world-class writer as Goethe, we should not be satisfied with only superficial academic and industrial activities,but should dive deep into the background of the times and the history of thought in which Goethe lived, and put himself in the shoes of Goethe to walk through the whole process of his spiritual leap. In order to achieve this goal, the newly emerging Qiao-Yiology in the past ten years is an easier academic channel to start with. Germany is a nation that is good at learning foreign cultures, and organically absorbs, transforms, integrates,and uses new things for its own use. The best example of spiritual transformation. Goethe is not only an outstanding model for the study of overseas Chinese, but also a monument that can never be bypassed in Germanic studies. Based on the principle of “Road to Simplicity”, this paper uses the three key concepts of “unity-one”, “two dimensions” and “ternary” in Qiao-Yiology and their conceptual frameworks to compare the characters in Goethe’s related works. The spiritual realm is also compared with Goethe’s own spiritual growth and leap.
Scholars often think that in Jiayou period, Ouyang Xiu’s selection of some famous ancient writers such as Zeng Gong and Su Shi was a sign of the victory of ancient Chinese over other literary styles. In fact, reviewing Ouyang Xiu’s friendship in Zhihe and Jiayou periods,it reveals that Ouyang Xiu, as a “literary school”, was hard to find a “successor” at that time, and even if someone made friends with him,they were not easily affected by his literary ideas. The initial impression that the ancient Chinese “conquered” other literary styles probably came from the construction of this event by Ouyang Xiu’s son Ouyang Fa and his friend Han Qi after his death. And since the new century,the history of literature has been mostly influenced by Hu Shi’s vernacular literature. It is often believed that the victory of ancient prose over parallel prose is the performance of new ideas over old ideas, which is not the original historical situation at that time.
The Crusades were a large-scale and complicated religious movement lasting nearly 200 years from 1096 to 1291, which was collected by Marx in the first volume of his Notes of History. From the perspective of the text, the chronological sequence of the Crusades and relevant historical materials constitute the cultural clues that Marx concentrated his thoughts on and paid the most attention to from the fall of the Western Roman Empire in the 5th century to the beginning of the Renaissance in the 14th century. Under the background of the research,this article first analyzes the historical background and cultural implications of the Crusades, and then focuses on Marx’s Notes of History eight excerpts of Crusaders Quest and two Crusades, finally discusses the entire world cultural structure evolution after the realization of the unity of European civilization caused by the Crusades.
In the digital economy era, the application of artificial intelligence is becoming more and more extensive, and the legislation for it has also aroused extensive discussion and concern in the academic circles. Metaethics, as the theoretical premise and legal basis of ethics research, provides a new thinking perspective for the prescriptive ethics research of artificial intelligence legislation. On the one hand, the post-ethics provides a theoretical examination of the existing presupposition in artificial intelligence legislation. Under the research methods of conceptual analysis, semantic analysis and logical analysis, it profoundly reveals the intrinsic meaning of the value goal of artificial intelligence legislation, combs the relevant ethical approaches of artificial intelligence legislation at the Metaethics level, and deepens the logical basis of the construction of artificial intelligence legislation system. On the other hand, Metaethics also provides practical rationality that can be taken care of for artificial intelligence legislation to achieve the agreement between what should be and what it is, the coordination between good purpose and good means, and the unity of overall value and partial value, thus expanding the ethical thinking of artificial intelligence legislation research.
Axel Honneth’s social law philosophy has combined his own recognition theory with Habermas’ communication theory, meanwhile it has accepted the pathological diagnose method of early Frankfurt School to construct his own social critical theory, which has systematical analysis of the developmental history of social law philosophy, then has also pushed forward some analytical social law principle. Within the internal institutionalization process of Honneth’s social law philosophy, the social interaction is an important factor for the formation of stable norm. Therefore, from the study about the social movement history, the multi-dimensions of this social interaction can be read, which shows the psychological desire for the respect and recognition in this social institutionalization. However, Honneth’s social law has its positive spirit,therein the individuals can experience his reality from love and solidarity.
As an important pioneering figure of the Scottish Enlightenment, Hutcheson exhibited his particular Enlightenment attributes regarding ideas of the science of man by questioning the Calvinist notion of human nature and replacing Christian original sin with Stoic spiritual virtue. Hutcheson emphasized the spontaneous effect of human senses and the basis of morality beyond rationality and advocated empirical approaches in observing and enquiring into the nature of man, elaborating on the human psychological mechanism comprising internal sense, moral sense, public sense and sense of honor as well as its relation with human behavior. He pointed out that the senses and desires in human constitution enabled people to be unselfishly concerned about the happiness of others and welfare of society while attending to their own interests and that natural law was but the behavioral codes in general concluded from the observation of human nature. The theories of the science of man proposed by Hutcheson proved to be the burgeoning of the human science of the Scottish Enlightenment.
赵法生老师所提出的孔子中道超越的思想,有意要对内在超越以及外在超越作一个整合,调和两者的冲突,这是极有意义与价值的工作,其义理精彩之处毋庸多言.学术贵在从不同之处讨论,引发大家对问题的深入思考.故这里从赵法生老师想要综合儒家各种义理的本意出发,对内在超越以及外在超越的内核最为不同之处,做一个辨析,希望能够进一步澄清当中的一些问题.
