"弃知"、"弃智"并非老子思想

《老子》通行本第十九章“弃智”,帛书本作“弃知”,楚简甲本作“弃鞭(偏)”。帛书本、通行本第十八章支持“弃知”、“弃智”的文本系晚于楚简本的后人所增,通行本第三章、第六十五章支持“弃智”的文本系晚于帛书本的后人所为,并非老子原有思想;帛书本、通行本第二十七章、第三十三章、第五十三章及帛书本第十章有否定“弃智”、“弃知”的文本。所以可以认定:“弃知”、“弃智”并非老子思想,系晚于楚简本的后人所为。     

有无之辩视野下的本体论范畴体系建构

在查明存在者的“库存清单”时，本体论必做的一项工作是建构范畴体系。随着认识的发展，本体论还分化出了形式本体论这一分支。它的任务之一就是利用逻辑学成果及方法反观已有的范畴体系建构，探讨建构的方法论。随着非存在研究或有无之辩向纵深推进而出现的一个新的问题是，如果像迈农主义所说的那样，非存在对象也有其特定的“有”的地位，那么在本体论范畴体系的建构中，有无必要给予它们以适当的地位呢？如果有必要，又该如何建构？一个合格的本体论范畴体系应有助于人们从整体上、更清楚明白、更简单地把握世界，同时又不能遗漏主要的存在类别，如不能遗忘非存在，还要能如实反映不同存在在实在性程度上的差别，既不能疏忽低级的存在形式，又不能把没有存在地位的东西硬扯进来。根据这些要求，文章对本体论范畴体系建构提出了一种新的尝试。     

Thinking about biology and culture: can the natural and human sciences be integrated?

Genomic analyses have shown that only 1.2 per cent of the genome is devoted to protein coding sequences (the most commonly invoked definition of genes), and that much of the remaining sequences are employed in regulation – that is, in responding to signals, first, from the immediate environment of the DNA, but ultimately from the distal environment – from the cytoplasm, from the environment outside the cell, and finally, from the environment beyond the organism. Such signals are not restricted to the simple physical and chemical stimuli that impinge directly on the DNA, on the surface of the cell, or even on the body as a whole: organisms with central nervous systems have receptors for forms of perception that are not only more complex but far longer range. Humans have especially sophisticated perceptual capacities, enabling them to respond to a wide range of complex visual, auditory, linguistic and behavioural/emotional signals in their extended environment. Research has recently begun to show that responses to such signals can extend all the way down to the level of gene expression. The question is this: to what extent are we witnessing (at last) a rapprochement between the natural science of biology and the human sciences of sociology and anthropology, and to what extent do the new promises of synthesis merely reflect an expansion of older reductionist aims, threatening once again to marginalize rather than incorporate the insights of cultural analysis? As in my earlier discussion of the nature/nurture debate (2010), my focus will be restricted to the Anglo-American context.     

哲学是科学的指导还是科学的工具——上世纪八十年代科学与哲学关系的论战

文章考察八十年代中国自然辩证法四大论战之一——科学与哲学关系的论战。论文首先追溯了查汝强与许良英观点分歧以及由此引发的争论;接着详细探讨了双方观点分歧和论战始末;最后对论战做了总结和思考,指出论战与八十年代的思想解放紧密联系在一起,有力地推动了思想解放的深入。     

元朝的廷辩

廷辩是元朝特殊的政治运作方式和决策形式。廷辩的举行、结果的认定和最后的处理,都由皇帝决定。故谓之廷辩。它采用当事人双方当面对质、对辩的形式,论争某一具体事件或人物的是非功罪。廷辩多发生在忽必烈朝。由此追溯至蒙元之际佛道(全真教)三次大辩论,可以认为,廷辩是蒙古民族性在统治理念和方式上的体现。此后,成宗、武宗朝间或有之,后即未见,可知蒙古贵族的统治方法也显出逐渐汉化的轨迹。     

‘America’ in Indian Advertising: Change and Impact

The aims of this article are threefold: One, to focus on the advertising and marketing communications situating the presence of the USA in India. Two, to address three issues concerning the where, how, and impact dimensions of marking the US presence in Indian advertising. In that process an attempt will be made to integrate three aspects of advertising, namely: marketing, media, and linguistics. Three, to account for US corporate culture as it manifests itself in advertising. Central to our discussion are two product types: consumer products (e.g. Coke, Pepsi, Kellogg’s cereals, or Cadbury’s chocolates) and socially-sensitive, or ‘taboo’, products (e.g. condoms, alcohol, and breath fresheners).     

美国学者的“政治文化”概念、意义及其争论

“政治文化”作为现代政治学的重要概念，自从阿尔蒙德在20世纪50年代提出以来，受到了诸多美国学者的重视与争论。在阅读半个世纪以来的美国学者有关“政治文化”重要文献的基础上，文章作者梳理了“政治文化”概念的本意及其相关的争议，分析了政治文化概念的重要意义，认为该概念的意义不仅在于它具有重要的解释功能，还在于它是一种重要的比较研究的路径，同时文章述评了围绕政治文化概念与作用的相关争论与批评，以期推动对中国政治文化的研究。     

On ‘flip‐flopping’: Branded stance‐taking in U.S. electoral politics1

This article examines stance in U.S. political discourse, taking as its empirical point of departure Democratic candidate John Kerry's epistemic stance‐taking in the televised 2004 presidential debates. Kerry's stance‐taking is shown to help display the characterological attribute of ‘conviction’ and serve as a rejoinder to critics who had branded him as a ‘flip‐flopper.’ His stance‐taking is thus not primarily ‘to’ or ‘for’ copresent interactants, but is largely interdiscursive in character. ‘Conviction’ and its opposite, ‘flip‐flopping,’ suggest further how stance‐taking itself has been an object of typification in the agonistic dynamics of candidate branding and counter‐branding. In moving from epistemic stance‐taking in discourse to models of the stance‐taker as a social type, this article addresses questions about the units and levels of analysis needed to study stance in contemporary political discourse.     

由“两E之争”谈高校人才培养

本文以“两E”人才在历史上所起的作用为视角,探讨基础理论型人才与应用开发型人才的相互关系,从而阐明当前我国高校既要加强基础理论研究,又要加强应用开发研究;既要重视基础理论教学,又要重视学科专业的技能训练,走通识教育与专业教育有机结合的道路等问题.     

作为传记文学家的郑学稼

《鲁迅正传》从书名到内容对鲁迅均持贬损态度。郑学稼研究鲁迅是通过一个人去折射当时的社会思潮与文化思潮,因而该书的某些史料的运用仍有可取之处。在中西文化大论战期间,郑学稼站在卫道士的立场上反对李敖对中国传统思想的批判,使他成了守旧派。在禁谈马列主义的"戒严"时代,郑学稼在台湾反复歪曲、批判马克思主义,这也是对马列主义的另一类"宣传"。这就难怪郑学稼去台后知音甚少,倍感寂寞。