Contemporary ecological ethics faces a narrative dilemma of how to narrate the moralities of non-human living entities.Western ecological narratives,which emphasize human-or nature-centered perspectives,tend to reduce the symbiotic relationship between humans and all living entities to a mechanical object relationship of either/or,which is neither in accordance with humanity nor aligned with the purpose of nature.Confucian ecological ethics,rooted in the fundamental spirit of"the unity of Heaven and man,"approaches the narrative from the perspective of the human conscience narrating the universe,using the logic of narrating material virtues through human benevolence.The narrative contents present a natural humanistic discourse characterized by the continuous and interactive interplay of"gained from Heaven and achieved through benevolence."Methodologically,Confucianism narrates the transcendental"higher-level understanding"with the daily experience of"studying concrete things,"linking the unique value of humans as"the heart of Heaven and Earth"with the conscious responsibility of humans to"ordain conscience for Heaven and Earth,"thereby achieving a narrative effect that aligns with both the purposes humanity and nature.This approach helps to mitigate the internal"center"dispute within ecological ethics,integrate factual descriptions with value judgments,and construct a proactive humanistic practice theory through a positive temporal lens,thereby avoiding a negative,passive moral reductionism.
严复是推动达尔文进化论在清末民初中国传播的重要思想家,但其进化论(天演论)并非对达尔文学说的照搬,而是中西思想资源与晚清历史语境的多重融合.严复一方面融合达尔文自然选择理论与道家"去伦理化"的自然观,揭示出以竞争与优胜劣汰为特征的残酷世界秩序;另一方面又融合斯宾塞的"直接适应"理论与儒家自强不息的道德理想,阐明了残酷法则下人类主观努力的重要意义.严复也摈弃了斯宾塞强调个体自由竞争而拒绝国家干预的立场,做出了适合中国语境的创造性理论转化.因此,严复天演论不仅展现出自然与伦理复杂的二元结构,也将达尔文主义从"优胜劣汰"的强者哲学转化为"争以自强"的弱者哲学,成为近代中国救亡图存的重要思想资源.
清代河南学者冯喜赓是《聊斋志异遗稿》的编纂者和评点者之一.通过新见冯喜赓别集《墨梦斋诗文全集》可考索冯喜赓的生平及著述,为今人解读《聊斋志异遗稿》"虞堂附记"提供新的启发.《墨梦斋诗文全集》所载冯喜赓与《聊斋志异遗稿》编纂及评点者段(栗玉)、胡泉的交游诗文,以及首次发现的冯喜赓撰刘瀛珍祭文《祭刘十仙舫文》,不仅有助于段(栗玉)、胡泉、刘瀛珍的生平研究,亦是反映《聊斋志异遗稿》编纂及刊行背景的重要史料.
环境危机的一个历史根源是人与自然在观念上的二元分裂,以奈斯为代表的深生态学家们则针锋相对地展示了人类主体通过扩展自我而"认同"自然的可能性.这一思想创见深刻,却有着陷于蒙昧的风险.在此议题上,进化论学说及其哲学阐释具有重要价值,它为人与自然的认同提供了理性基础.包括人在内的有机体本质性地消融在了与环境的关联中,人类与其他生物间的亲缘性也得到了重建.这一阐释不仅为认同自然的理想做出了重要支持,更启示我们重新思考生态哲学与实证科学间的复杂关系.
网络清朗是平安中国建设的目标之一,风清气正的网络舆情环境是其重要支撑.目前,网络舆情的共振性治理挑战、模糊性治理挑战以及共治性建设任务成为平安中国建设视域下网络舆情的治理重心.党建引领、协同治理和融合治理充分体现平安中国建设规律、网络舆情治理规律两者有机结合的治理遵循.健全网络社会安全综合防控体系、创新政社互动以及专群联动机制、强化全周期动态治理和全要素智慧治理是对治理重心和治理遵循的整体性观照和结构性回应,这对于平安中国建设视域下网络舆情治理尤为必要.
