试论沈从文散文的生命意识

试论沈从文散文的生命意识皮传荣在重构现代意义上的人格的总体思想下，沈从文以生命意识为突破口，提出了他的生命哲学，并以自己的创造实践，丰富了他的生命哲学。一、沈从文的生命哲学观沈从文的生命哲学观是在将“生活”与“生命”相区别中建立起来的。在沈从文的思想...     

身体哲学视域下的生命教育转向及其误导

建立于意识哲学基础上的生命教育引发了理性的偏激、价值取向的单一、技术医学的困境等,以身体哲学取代意识哲学的范式转换,适应了当前生命教育的需要.身体哲学视域下的生命教育提升了身体的地位,重构了生命教育的话语系统,沟通了中西方生命哲学.消费主义语境下的身体则偏离了身体哲学对身体的理解,有再次贬低身体的危险倾向.     

论孝之形而上意义

论孝之形而上意义○肖群忠孝,在中国传统文化中,不仅是一种“善事父母”的日常伦理意识、规范和实践,而且,它还具有对祖先崇拜、追求永恒的宗法性、人文性宗教意义,另外,它还是中国人珍视生命,保护生命的哲学意识的体现,同时,孝作为人类内发而自然的至诚之爱是中...     

生命及其意义——人的自我寻找与发现

本文从历史和逻辑的角度探讨并解析了人寻找和发现自己生命及其意义的过程。认为,在今天关注和研究生命及其意义这个论题,具有重大的现实和理论意义。首先,它可以突破哲学人学研究的传统思路和框架,为哲学人学研究开辟一个新天地,深入把握人类个体、群体、族类三者之间的关系;其次,只有进行这一研究,才能跟上人类自身发展的步伐并满足人类进一步提升自己的需要,为解决当代人的“意义危机”问题提供可资借鉴的思想和思路;最后,这一研究还非常有助于我们理解人类内部和人类与大自然的关系,树立现代生命观和生态观,从根本上确立敬重天地万物、守护人类家园的意识     

中国画的形而上追求

中国画是中国哲学的组成部分，只有从中国哲学的宇宙意识、生命意识、时空意识出发，以“道”──“气”──“象”入手，方可认识到中国画知白守黑的色彩观、虚实相生的意境结构、虚灵的时空观和诗意追求。     

齐美尔论个性

本文着重考察齐美尔个性观在其生命哲学中的展开。以个性观在德国思想史中的演变为线索,追溯了自文艺复兴经十八世纪启蒙时代,再到十九世纪浪漫主义兴起之后的一系列重要变化,集中讨论了尼采--作为生命哲学的最初阐发者--的贵族理论是如何影响齐美尔的。尼采笔下备受推崇的个体,在与世界整体相剥离之后,失去作为类存在的归宿感,这也是齐美尔探讨现代个性如何持存的起点。齐美尔在现代资本主义劳动分工、艺术创作之形式的转变以及个体生命时间的展开（尤其是死亡的意义）等不同的层次上,对以生命为立足点寻求个体自我的统一作了深入论述。文章最后回应了韦伯和卢卡奇对齐美尔的批评,笔者认为两者分别从理性主义和马克思的历史唯物主义传统反思了齐美尔的生命哲学。     

《论当代的符号》评介

《论当代的符号》评介程志民《论当代的符号》一书是德国当代著名哲学家格尔哈特冯克教授主编的《意识哲学研究丛书》中的一本重要论著。本书从意识哲学的角度研究了科学、哲学、教育、宗教和法律作为符号的意义，以及它们相互间的联系。作者认为，科学、哲学、宗教、教...     

人的心灵的文化形式:宗教、艺术与哲学

宗教、艺术和哲学,是人心灵的文化形式。人通过与宗教、艺术和哲学中的感觉、情感和意义进行“对话”,使人与宗教、艺术和哲学的关系成为一种灵魂问答、思想共鸣和心灵对话的关系。感觉世界是人的宗教、艺术和哲学之寓所。神秘感是宗教形成的始点和宗教传达的发端,通感是艺术的创作源泉,崇高感是哲学世界的一个属性。人通过宗教、艺术和哲学来体悟、表达和表征人的情感世界。人的情感在宗教中被赋予与神相感知的作用,一切都是对神的情感的回响;艺术是人对情感世界的体验,艺术本质上就是实践着的人的生命艺术;人的情感是哲学思想的依据,哲学世界是反思性的情感世界,情感世界是体验哲理的思想世界。人的心灵是一个意义系统,宗教、艺术和哲学作为这个系统中的不同文本,它们构筑了这个系统的整体意义。在宗教中,人的意义不能是出离于神的意义之存在。只有透过神,人的意义才被透见为一种意义。真理是人作为存在物存在的本真意义,艺术是真理之寓所,艺术使人得以平衡生命中不能承受之轻、重,艺术于自身中包含着使人之生命蓬勃向上的力量。意义世界是哲学之存在的真正问题域。人之生命存在本身迫使人们去追问意义,生命存在本身通过人对意义的追问表征人自身存在。     

对网络环境中虚拟主客体关系特征的窥视

随着信息技术异军突起,虚拟实践作为一种新型的实践方式应运而生。哲学出现了从现实性哲学到虚拟性哲学的重大转换。对虚拟主客体关系进行廓清是虚拟哲学研究无法回避的前提。模糊性,互动性成了网络环境中虚拟主客体关系的基本特征。     

追寻生命的真义--论萧红作品的生命意识

本文以"生命意识"为视角观照萧红及其作品,通过研究其对人类生存状态和复杂的生命现象的描写,及其对生命价值、生命意义等具有终极意义的人生大问的追问,对萧红及其作品给出一种新的诠释,以期对萧红研究有所贡献.本文主要在萧红作品对人本身的关注、对生命异化现象的深刻揭露和反思、对"人的精神空前失落"的揭示,对"人的精神"的深情呼唤,对人类渴望获得顽强生命力,彻悟生命真义超越轮回的揭示,以及对"生"与"死"的哲学思考等几个方面,进行了研究,并试图借此找出萧红作品历久常新、酎人寻味的真正原因.     

How Effective are Helpers to Older Adults’ Life Satisfaction?

The effectiveness of help received from home care workers and volunteers to the life satisfaction of community-dwelling older adults is vital but uncharted. To address the effectiveness, this study aims to optimize the use of social resources for the older adults’ life quality. The study thus surveyed 398 community-dwelling older adults in a city of China about the help and life satisfaction. Results showed a significant positive effect of help from home care workers, but not that from volunteers, on the older adult’s life satisfaction. Moreover, the effect of help from volunteers was significantly greater when the older adult had higher education or lower family income. These effects are explicable with resource theory and need fulfillment theory. They imply the worth of promoting help from home care workers generally and volunteers conditionally to champion older adults’ life satisfaction.     

汉乐府民歌：生命的悲歌

在汉乐府民歌中,歌者倾诉了感慨时世的忧愤、遭遇孤独的悲愁;抒发了面对死亡的哀伤、生命脆弱的感叹;感人命难保,须及时行乐,觉求仙虚妄,当直面死亡。将对生的悲愁、对死的哀伤、对永恒的追寻,化作了一曲生命的悲歌。     

从《左传》看春秋时人的生死观

死亡是生命的终结,对于死亡的态度实则展现着人们生存的精神风貌。春秋时代的人们把死亡看作是一种必然,从而无所畏惧。他们勇敢地选择死亡,平静地面对死亡,直至把死亡演绎成一种生命的美丽。(他们的死亡是勇武的,美的,善的,一如他们鲜活的生命。因此他们是真正的死而不朽。     

魏晋风度背后士人矛盾的生死观念——以南京西善桥宫山墓“竹林七贤与荣启期”壁画为切入点

对于不同时代的生死观念而言，最直接的表达莫如文字，但图像资料或可使人们对当时的生死观念有更多一层的理解。南京西善桥宫山墓中以“竹林七贤与荣启期”为主题的壁画（简称“七贤壁画”），是同时期墓葬中该主题壁画保存得最为完好的一幅，人物刻画各具特色，为了解魏晋风度背后士人矛盾的生死观念提供了形象的素材。以嵇康和陶渊明为代表的魏晋士人，其生死观形形色色，实质皆是对自身生命存在意义和价值的探寻。     

"Healthy dying": a paradoxical quest continues

Until recently the health care professions gave little systematic attention to psychosocial needs of the dying person and his or her family. There seemed to be no place for death in the prevention and cure-oriented outlook of our health care systems. This situation is now undergoing rapid change. Analysis of our society's death system indicates that "comfort care" has started to take its place along with the more dominant death system functions of curing and killing. Particular attention is given to the emergence of the hospice movement. Improved care of the terminally ill person may not be enough, however, to meet rising expectations for a higher quality of life, in general, and in the dying situation in particular. It is suggested that our society will not be content with a terminal phase of life in which physical distress is well controlled and individual dignity maintained. Rather, we seem to be questing for a form of dying that is "healthier" than ordinary life and that actualizes values whose attainment had previously been frustrated. Pleasurable dying and glorious death may be major "consumer demands" in the future.     

Support Systems of American Urban Widowhood

The life a woman develops in marriage becomes more or less disorganized with the death of her husband. Many characteristics of a society, a community, and a woman influence the degree of disorganization of her life with the death of her husband, and the direction and form of her life that emerges after the period of mourning and heavy grief is over. Aspects of a widow's life that I and my colleagues have studied include her support systems, social roles, lifestyle, and self-concept. These aspects are built gradually, or changed dramatically, as a result of disorganizing events followed by reorganizing processes. This paper examines the support systems American urban women have developed in widowhood.     

Research in spirituality, religion and aging

Research on the concept of "spirituality" demonstrates its overlap with "religion," so for many purposes they need to be considered together as "spirituality/religion." Investigations of age differences point to the likelihood that spirituality tends to increase during later adulthood. It has important positive relationships with various measures of life satisfaction, psychosocial well-being, and both physical and mental health. It benefits therapy for recovery from illness and is a source of meaning and purpose in life. Spiritual interventions help to relieve psychological distress and death anxiety, as well as the stresses of caregiving. Because of its therapeutic value, prayer is an important resource for coping with problems experienced during the life course. The Spiritual Well-Being Scale and many other instruments have been developed to measure spirituality and related concepts. As in all other domains of research on people, they all have limits and must be applied with caution for both technical and ethical reasons. Nevertheless, applications of the research findings, which overwhelmingly demonstrate the importance of spirituality to human well-being, already are improving the effectiveness of clinical work and social services in all of the health and human service professions. As scientific knowledge of spirituality expands, so does awareness of the need for further research, including the refinement of methodological procedures, expansion to new topics, and extension to international cultures and diverse religions. The outlook for research on spirituality and the consequent practical applications to benefit humanity is very promising.     

龙蛇之辨与阴阳之化——说龙在中国神话哲学中的意义

在中国神话中存在一个鱼-龙;龙-蛇对应转化的思维模式,它所叙述的是人类生命由盛而衰、由死而生这样一个不断循环变化的过程。在某种意义上,龙相当于“道”的概念,它以亦阴亦阳,界乎二者之间,而又超越三界的神性生动地诠释了中国的传统哲学精神。     

Does Volunteering Experience Influence Advance Care Planning in Old Age?

Advance care planning (ACP) increases the likelihood patients will receive end-of-life care that is congruent with their preferences and lowers stress among both patients and caregivers. Previous efforts to increase ACP have mainly focused on information provision in the very late stage of life. This study examines whether a relationship exists between volunteering and ACP, and whether this relationship is associated with social support. The sample comprises 877 individuals who were aged 55+ in 2008, and were deceased before 2010. The sample is derived from seven waves (1998–2010) of data from the Health and Retirement Study. Logistic regression results showed that overall ACP and durable power of attorney for health care (DPAHC) were both higher (OR = 1.61 and 1.71, respectively) for older adults with volunteering experience in the past 10 years than those without such experience. Available social support (relatives and friends living nearby) was not associated with the relationship between volunteering and ACP. Other factors related to ACP included poorer health, death being expected, death due to cancer, older age, and being a racial minority. Involving older people in volunteer work may help to increase ACP. Future research is encouraged to identify reasons for the association between volunteering and ACP.     

中国贬谪文学创作中的生命关怀——以唐代贬谪者的文学创作为例

贬谪是唐代政治生活与文学创作中一个很常见的现象。唐代贬谪者在从朝堂贬向蛮荒的命运陡降过程中，在其骚怨情感反应与生活被动适应上，普遍表现出一种真切主动的生命关怀色彩。他们在对生命特质的感性体认、对死生问题的关注、对家园回归的渴求、对亲情的向往、对以超越现实苦难为旨归的宗教情怀等方面，都表现出了迥异于往常的生命关怀色彩。