汉语“是”的形而上学之谜——“是”为什么发展为判断词?

汉语“是” ,像英语“tobe”一样 ,不是一个普通的词 ,而是集形而上学的核心概念“本在”(“事实求是”之“是” ,类似“道”的概念 )、“存在”(判断 )、“存在者”(体现为指代词 )三义于一身的语言形式。“是”从产生起就有判断性 ,它发展为判断词具有其内在的必然性     

Examining the undisclosed margins: postcolonial intellectuals and subaltern voices

South African history and culture is etched with traces of subalterns that continue to struggle against silencing. The resistance struggle owed much to the efforts of ordinary South Africans, who bore the brunt of repression. The tactics of the apartheid government included structural repression, state violence and cultural suppression. To the extent that resistance was outlawed and severely punished, the struggle was a subaltern expression. Less well known is the fact that there were other sources of cultural repression: some disaffected beneficiaries of apartheid, who styled themselves as liberal intellectuals were quite reactionary in their responses to the resistance literature. Some relatively progressive intellectuals have also contributed (however unwittingly) to the marginalization of black writers, men and women. The women’s resistance poetry addresses political and gender activism, responses to the deaths in the struggle, the recognition of the need for imaginative strategies to prevail against apartheid, capitalism, patriarchy and neo-colonialism, as well as the need for self-reflection and self-criticism. The post-apartheid period has brought new and tougher challenges. The testimony given by women at the Truth and Reconciliation Commission suggests how women have been silenced by tradition, the brutality of the state and some of their comrades, fear of the consequences of being heard, and by the inherent shortcomings in the structure and process of the investigation. The condition of migrant subalterns in the post-apartheid state is investigated by examining the lives of women who have casual employment as domestic workers and live in makeshift housing in urban shack settlements. Most are sole supporters and caretakers of their households and struggle to make up the curbs in social services that have resulted from structural adjustment. Poorly paid and exploited by their employers, abandoned by the trade union movement and ignored by the local government, the fact that they and their dependents survive is a function of their capacity for labour, networking and creativity. From the methods and achievements of subaltern organizations, it appears that they have a pivotal role to play in improving the lives of subalterns.     

善之追求——路遥、陈忠实、贾平凹文学创作审美价值论之二

中国当代文学创作的价值取向虽然趋于多元化,但是,真善美依然是作家进行文学创作所追求的最为基本的审美价值,尤其是对于善的审美艺术价值的追求,不论是作家抑或批评家,均将其视为衡量文学艺术首要的价值尺度。就陕西当代文学创作最具代表性的三位作家而言,路遥是以社会人生之“道”为核心的价值建构,陈忠实是伦理道德为核心的价值建构,贾平凹是以心灵精神之爱与美为核心的价值建构。     

“性即理”与“心即理”本义辨析

程朱＂理学＂与陆王＂心学＂的本质分歧,历来被归结为＂性即理＂与＂心即理＂的分歧。但对＂性即理＂与＂心即理＂在程朱陆王的论述里,究竟是什么含义,历来又缺乏清晰地论说。有鉴于此,本文通过对程朱陆王有关＂性即理＂与＂心即理＂论述的分疏,以说明：程颐讲＂性即理＂是为了以＂理＂善定＂性＂善,而朱熹讲＂性即理（性即天理）＂则是为了以＂天＂的客观性来定＂理＂的客观性,以便否定＂性＂的主观性,将＂性＂说成＂天理＂命于人心。至于陆象山讲＂心即理＂,本意并不是为了反对程朱的＂性即理＂,而是旨在论证＂良心＂即是＂正理＂,藉以反对当时士人借口《论》《孟》以博科举功名的不良风习。王阳明则不然,他再提＂心即理＂,的确是为了反对程朱的＂性即理＂,目的在于将＂理＂说成就是人的＂心之本体＂,为的是＂于虚灵知觉中辨出天理＂,把＂天理＂说成就是＂虚灵知觉之自然恰好处＂,否定＂天理＂独立于人＂心＂的客观绝对性。     

关于实事求是的几点思考

实事求是,是马列主义、毛泽东思想、邓小平理论和"三个代表"重要思想的精髓和活的灵魂,是我们党一贯倡导的马克思主义思想路线的核心和最根本的工作方法。从实事求是的含义及其实践中容易产生的误区等方面对实事求是进行了深入再思考。     

用党的思想路线指导电视新闻工作

解放思想、实事求是是我们党的思想路线。我党80多年的历史一再证明,党在理论上和实践上的重大发展,都是坚持解放思想、实事求是的结果。解放思想没有止境,实事求是更要一以贯之。电视新闻工作是党和人民的“耳目”、“喉舌”和传播工具。在社会主义市场经济条件下的电视新闻工作,要及时反映人民的呼声,表达人民的意见;要宣传党和政府的路线、方针、政策和工作任务;要及时提供和正确阐明国内外新近发生的大事和新情况;要反映和引导社会舆论。作为电视新闻工作,在新的历史条件下,必须坚持解放思想、实事求是的思想路线,用党的思想路线指导电视新闻工作。     

更新观念 明确任务 真抓实干 把西昌学院建成知名的本科学院——在首届中层干部聘任大会上的讲话

报告针对西昌学院院情以及中层干部工作作风实际,明确了西昌学院办学指导思想和目标定位,提出了今后的发展战略和工作思路,要求首届中层领导转变观念,明确任务,改变工作作风,建章立制,坚持和落实"两个务必",营造良好的人际环境,把西昌学院建成知名的本科学院.