"道法自然"是老子提出的重要思想主张,也是《老子》的核心概念,其根本认识就是要人们承认客观规律的真实存在并在社会实践活动中遵守这一规律.老子所谓的知常、知和、知足、知止等思想认识,就是遵循这一规律的伦理价值观体现,与其反"伎巧"、倡"无为"的社会实践观相结合,其结果必然是对自然无为、和谐共生社会的美好憧憬,即所谓"小国寡民"的理想社会,从而最终完成了老子生态伦理思想的逻辑发展理路.

王安石是北宋时期著名的政治家、思想家,新学代表人物.其新学思想充满着辩证法,如"道立于两""阴阳配贼""耦中有耦"与"更出迭入"等,都是著名的辩证法命题.尤其是"道立于两"这个根本性命题,朴素而准确地反映了客观世界的辩证法."道立于两"、物"皆各有耦""耦之中又有耦",说明了世界上的一切事物皆可以无限地分下去,无限地由此物转化为他物.这是极其精彩的辩证法思想.

陆九渊是南宋时期的心学大家,关于其心学思想的渊源,有来自二程说,亦有来自禅宗说,但陆九渊自认“读《孟子》而自得之”.研判陆九渊生平及思想,其“自得”说是成立的,一是因为陆九渊生活的时期,孟子“升格”运动已经基本完成,孟子的地位显著上升,社会尊孟风气浓厚;二是陆九渊家学渊源深厚,且自己善于独立思考,读《孟》研《孟》而思有所得;三是孟子心性思想初步构建了心学基本框架,为陆九渊心学体系的形成奠定了基础.陆九渊不仅继承、发展了孟子心性思想,而且又兼取程颢和佛教禅宗关于心性的论述,从而又大大超越了孟子思想,形成了自己的心学思想体系.之后的王阳明则进一步完善了心学体系,而与程朱理学并行,影响中国封建社会长达七百余年.

朱熹作为程朱理学派最杰出的代表,在中国传统思想文化史上的地位不言而喻.朱熹一生与佛教有密切关系,年少时曾大量涉猎佛学典籍,并与佛教界僧人过往甚密,至晚年仍研究佛学不辍.尽管他一生站在维护儒家道统的立场上对佛教进行了猛烈批判,但其思想发展仍深深烙上了佛学印迹.他和两宋时期的理学家一样,以"明排佛学、暗窃佛学"的方式,对佛学思想进行了吸收和融会,特别是在本体论上,把佛教"佛性""真如"思想融入传统儒家哲学当中,一改儒家伦理政治学说的面貌,使之思辨性特征和本体论特征得到了提升,从而丰富发展了传统儒学,构建了体系庞大、结构完整的"理本论"新儒学.

老子作为中国先秦时期的伟大思想家，他在关注自然界生成发展规律的同时，更多地是关注人本身，关注人的生存发展问题。在春秋这一动荡时代，老子对社会动荡的深刻原因进行了深入分析和思考，认为列国之间之所以发生战争，根本的原因是出于利益的争夺，所以他提出了名利思想，旨在解决一系列的社会人生问题。其名利思想主要表现为“身重于名，轻名薄利；知足知止，谦下不争；宠辱不惊，功成身退。循着这一名利思想进行反向观察，从中可以看出这一思想背后所隐含的唯道是从、知常循道、道法自然、含德之厚的哲学玄思。老子的名利思想反映了先秦道家独特的价值观，其对中国封建社会产生了深远影响，即使在当代社会，仍然有其独特的价值。

20世纪,无论是欧美汉学研究,或中国学研究,都对儒学在世界的传播做出了积极贡献,特别是冷战时期美国的中国学研究所带动起来的中国哲学研究,极大地促进了儒学的世界影响力,彻底改变了西方学者所谓中国先秦之后有宗教而无哲学的论调,大大推动了美国与世界的中国哲学特别是新儒家哲学研究进程。这一认识转变和方向转化的重要助推力,即是来自美籍华人学者陈荣捷的积极贡献。朱熹是新儒学的集大成者,陈荣捷先生倾其后半生研究宣传朱子思想,在取得朱子学丰富研究成果的同时,有力推动了20世纪美国的朱子学研究,使美国与西方世界深刻认同了中国哲学的真实存在与以朱熹为代表的新儒学思想的恒久魅力,大大促进了中西方文化的交流与传播。

<正>18世纪德国古典哲学的创始人康德说:"这个世界上只有两样东西能让人们内心深深的震动,一个是我们头顶上的灿烂星空,一个就是我们心中崇尚的道德准则。"的确,一个国家需要有民族精神作脊梁,一个民族需要有民族信仰作统领。这种精神和信仰就是价值理念。价值理念是人们经过长期的理性思考及实践所形成的关于价值取向的思想观念、精神向往、理想追求和哲学信仰的抽象概括,具

端午节是与春节、中秋节并称的中华民族三大传统节日,也是炎黄子孙情感认同的一个时间点。现在人们所知道的端午节,一般都认为是与纪念屈原密不可分。其实,早在屈原之前,端午的雏形就已经存在。关于端午节的起源可以说是众说纷纭、莫衷一是,归纳起来有两类最基本的说法,一类起源说认为端午节俗主要源自先民避疫祈福的心理诉求,如夏至说、辟邪说、龙图腾祭祀说、祭天祈年说等。另一类起源说认为端午节源自对所敬仰的历史人物的纪念,如纪念屈原、伍子胥、介子推、曹娥、陈临、勾践等。但自秦汉以后,端午以"纪念屈原说"由沅湘渐传至全国,并相沿至今。避疫和纪念也一直成为后世端午节并行的两大主题,两千多年来传承不衰。无论是避疫祈福之说,还是人物纪念之说,都折射出了中华民族求安祈福的价值取向、孝亲尊祖的报本观念和忠君节义的爱国情怀,充分体现了中华民族的传统价值旨趣。

20世纪30年代,中国哲学史研究取得了丰硕成果。张岱年、范寿康、贾丰臻、陈钟凡、蒋维乔、谭丕谟、徐敬修、吕思勉、稽文甫、容肇祖等,都有中国哲学史研究著作问世。而其中最重要的代表人物当属冯友兰先生,其《中国哲学史》堪称中国哲学史研究的奠基之作,为中国哲学史研究和中国哲学史的学科建设作出了重要贡献。其中的宋明理学思想研究,成为该书的亮点,展现了冯友兰先生研究宋明理学和中国传统哲学的独到方法,如从方法论角度明确了把钻研西方哲学作为研究宋明理学的方法,研究中注重对哲学史料的搜集整理,采取分期、明域、别派的方法进行研究,注重评述哲人之哲学等,基本代表了冯友兰先生在20世纪30年代整理研究宋明理学或中国哲学的基本方法,是冯友兰对中国哲学史研究的重大贡献。

《老子》第36章中的“将欲夺之,必固与之”,从一定意义上就是对道法自然的哲学诠释,其价值取向是守柔不争,恰好符合了老子认识事物的负向思维,体现了老子理性思维的技巧和智慧.老子“将欲夺之,必固与之”的辩证思想,从宏观上讲是治国理政之道,微观上讲则是经营管理之术,是一种经营哲学.这一思想在当代社会依然具有重要的启迪和借鉴作用.

孝道思想在中国封建社会具有广泛而深远的影响。儒家和佛教都主张"孝",但两家关于孝的思想理解存有巨大分歧。北宋僧人契嵩为了进一步弘扬佛法,传播佛教,对儒家孝道思想进行了吸收融汇,从而丰富了佛教关于孝的思想理论,为佛教的传播与发展作出了积极贡献,同时也大大丰富了中国传统孝道文化的思想内容。

With its long history and profundity in significance,the Chinese conception of "Harmony and Integration" has been broadly practiced since the Qin and Han Dynasties,contributing greatly to the harmonious integration of all the parts of Chinese culture and enriching increasingly and abundantly the traditional culture of China.The intermarriage of Zhaojun as such a case during the reign of Emperor Yuan in West Han Dynasty,eventually ended the confrontation of 150 years between the Han and Hun nationalities,bringing both nationalities a peaceful period of over 60 years.Zhaojun's cultural image of righteousness and courage has developed into a holy and noble cultural symbol and the intermarriage itself has proved the appeal of people from all nationalities for peace and the permanent charm of "Harmony and Integration" in Chinese culture.

In the first few decades of Han Dynasty,by drawing lessons from the former,the ruler adopted the strategy of Daoism to recover the country from ruins.Due to the strategy of Daoism,great achievements were made in the political and economical area at the beginning of Han Dynasty.Nevertheless,this strategy was just temporary for its weakness to maintain the development and reinforcement of an increasingly strong dynasty,so governing by doing nothing was replaced by governing by doing something and the latter gradually became the main stream.To conclude,after 70 years of Confucianism and Daoism based strategy as well as other schools at the beginning of Han Dynasty,the ideology of oppressing class would inevitably get into the way of Confucius up and Daoism down.Huainanzi,a master piece of work at that time,was just the best evidence of the integration and infiltration of various ideologies.

幸福指数是衡量一个社会和谐发展的重要指标,是科学发展观指导下重新审视以往社会发展指标的必然结果。幸福指数的研究始于20世纪50年代,我国学者从20世纪90年代开始研究幸福指数。为促进河南省和谐社会建设,课题组在借鉴国内外有关幸福指数研究成果的基础上,在河南全省各地进行了大量的调查工作,取得了丰富的实地调查数据,并运用统计学、社会学等学科理论对调查采集的数据进行了深入细致的分析研究,检索了河南省城市居民幸福指数的基本情况和特点,提出了新的幸福指数体系评价理论模型。同时,在掌握河南省城市居民幸福指数数据的基础上,就如何改善河南省城市居民幸福度问题提出了具体的对策建议,对于促进河南省和谐社会的构建将产生积极且具有建设性的影响。

明清之际,商业经济的发展,江南地区资本主义的萌芽出现以及新市民阶层的崛起,使得传统的“重农抑商”政策遭到破坏,出现了“工商亦为本业”的思潮,传统士商关系开始发生巨大裂变。士商渗透、官商融合、弃儒就贾、亦贾亦儒渐成风气,中国特有的儒商精神也在商业实践中日渐形成,在明清社会经济思想文化领域都产生了广泛而深远的影响。

From the middle of Tang Dynasty to early Northern Song Dynasty,Buddhism gradually exhibited its defects due to the severe criticism of scholars.In order to strive for more development space for Buddhism,Qi Song,the noted Buddhist monk in Northern Song Dynasty,made unremitting efforts in intergating Buddhism with Confucianism.With as the breakthrough point,he offered completely new explanation of filialness in Buddhism and explored the conjunction of Buddhism and Confucianism.In his efforts in integrating Buddism and Confucianism,Qi showed his contribution to the secularization and popularization of Buddhism as well as his inclination of going into the society and returning to Confucianism,which produced critical effects in the scholar circles in Song Dynasty.

佛教传入中国后,佛性学说经历了由分歧到弥合的发展阶段,尤其是唐代中期中国化佛教的成熟,使得佛性思想取得了长足发展,人人具有佛性的平等意识在社会思想领域产生了广泛影响。北宋二程上承韩、柳复兴儒学之余绪,对佛学思想进行了批判性吸收和借鉴,汲取了佛性说中的思想营养,构建了理学的心性学说,从而把封建社会的人性理论推向了高峰。

After it was Introduced into China in the East Han,Buddism went through many a historical periods of Wei,Jin,South and North Dynasties and Tang Dynasty and vigorously developed in the Song Dynasty.The development of Buddism indicates not only the Buddism's compromise to traditional Chinese culture but the speculative characteristic of Buddist thought,particulary the Mind-Na ture theory as well.Zhu Xi,the leading figure of the Mentalism in the Song and Tang Dynaties,like many other intellectuals in Song Dynasty,severely criticized the Buddism.However,being aware of the advantages of the Mind-Nature theory in Buddism,by refusing the Buddism explicitly and accepting it inwardly,Zhu Xi assimilated and remoulded the Buddha Nature theory and eventually improved his own theory of Mind-Nature.Zhu's theory of Mind-Nature perfects the Confucian Mind-Nature theory and exerts a tremendous in fluence on later ages.

The late Ming Dynasty was a declining period ofthefeudalsystem in China when the commercial economy boomed together with the new city citizens. The enlightenment thoughts began to dominate in the ideological area accompanied with the capitalist germination which differed greatly from the Confucianism. The rising of it overthrew the Confucianism and awakened people while displaying fully their self-dependence. The awakening of the Ming Dynasty and the humanist emancipation of the Wei and Jin dynasties were vying with each other which constituted two splendid stars in feudal China.

In Tang Dynasty,Buddhism reached its best and formed a religion with Chinese characteristics.The development of Buddhism brought great crisis to Confucianism.To restore the authority of Confucianism,some scholars of that time tried their best and Liu Zongyuan is the representative of them,He absorbs actively the essence of Buddhism and advocates the confusion of Confucianism and Buddhism.Thus,Confucianism had a further development in Tang Dynasty and exerts an important influence on the formation of Cheng and Zhu philosophy in North-Song and South-Song Dynasties.