启蒙的意义与现代性的合理性--福柯的"现代性的态度"

福柯将现代哲学的本质视为对“什么是启蒙”这一问题的回答。从根本上说,他对启蒙所持的是一种肯定的态度,认为它对当代哲学具有根本意义。福柯把他的“现代性态度”归结为一种“哲学的质疑”,亦即“批判性质询”的品格。虽然他不满于“理性”的专断,对它的压制非理性有着尖锐的批评,但仍肯定理性所具有的“自我创造”性,以及由此产生的体现在科学文化、技术装备、政治组织等方面的“合理性”形式。     

冯从吾内向的心性工夫论

为对治心学的玄虚荡肆,明代关学家冯从吾主张本体工夫统一,非常重视儒家内向的心性修养论.对于如何在深刻反省自家内心的心性工夫中彰显“善性”“善心”本体,冯从吾继承发展了儒家向内的“求心”工夫,收敛精神的“内省”、“自反”之功,援引朱子学“居敬”、“主静”的心性工夫.内向心性修养论是明代专制腐朽统治的理论产物,也是理学自身发展的逻辑结果.     

文学艺术中的“反思”

本文结合中外有关作品对文学艺术中的“反思”现象进行了理论探讨。作者认为,文学艺术中“反思”的三个特征是:对自我的观照、对过去生活的复现、对回忆情景的理解评价;文艺中的“反思”是发生在近代的艺术活动,它主要关注人的精神世界,并善于在时间艺术中发挥作用;“反思”作品的审美意蕴:一是体现了“对象化与自我确证的统一”,二是体现了物质与形式的统一,三是体现了观照活动与情感评价的统一。     

周初"德"字及其观念的产生

“德”字作为中国传统文化中的普遍观念很早就已经出现了,人们对于“德”之观念的自觉使用使得“德”字成了当时社会生活中的核心概念,“德”的观念亦由此而构成了中国早期精神世界的基本源头,标志着传统礼乐文化的开始。一般认为“德”字始于周初,作为观念形态的“德”的涵义是较为宽泛的,它既代表某种高尚的品格和以此为心理基础的行为,又表示拥有这种品格或行为的人,同时还可以指代不包含价值属性的一般心理状态,甚至还具有了广泛意义上的“礼”的涵义。“德”之观念的产生体现了人类对自我世界有序化的理性认识和自觉追求,在此基础上,“德”由观念形态逐步上升为规范形态,周代所开创的礼乐文化亦由此而渐次展开。     

日本文化民族主义批判--从本居宣长到今日的"靖国辩解话语"

日本文化民族主义可溯源至本居宣长。他的“真心之道”基于不辨是非、不分善恶的“主情主义”,他关于“神”的话语建立在对“理”和“善”的否定之上。这些都成为日本保守势力自我辩解、自我免罪的依据,并深深毒害日本民众,成为狭隘民族主义的精神养分,并一直延续至今日的“靖国辩解话语”。     

论"虚假人类中心论"与"真实人类中心论"

伴随着生态环境的恶化,人与自然关系的紧张,从而引发了对以往“人类中心论”的反思与批判,应该说,这是人类面临生态环境危机,在理论和实践基础上进行的自我反思与批判。反思的结果是有些人把问题简单而武断地归结为“人类中心论”,进而提出“非人类中心论”。实际上,生态环境的恶化,并不能简单笼统地归结为是“人类中心论”问题的症结是以往的“虚假人类中心论”。因此,要从根本上解决问题,不能以“非人类中心论”代替“人类中心论”,而是抛弃“虚假人类中心论”,建构“真实人类中心论”。     

文化冲突与丰臣秀吉的"自我神格化"

1587年丰臣秀吉突然发布天主教驱逐令,是由切支丹大名高山右近的拒绝弃教所激发的。从宏观上看,这是日西文化冲突的必然结果,但如从微观上即当事人丰臣秀吉的情况来看,则是其个人“自我神格化”意识与天主教一神教义矛盾冲突的结果。“自我神格化”源自杜撰的“日轮受胎传说”,它成为满足丰臣秀吉无限征服欲望所必需的最高意识形态。     

"为人民服务"和"三个代表"

“为人民服务”是中国共产党的立党宗旨,“三个代表”是这一宗旨在不断变化的形势和条件下新的使命的具体体现。因此,这两者的本质和根本要求是完全一致的。在现实的环境中落实“为人民服务”和“三个代表”应有更为广泛更为贴近生活的内容。在教育战线上落实“为人民服务”和“三个代表”具有两个层面上的要求;以此衡量高教战线的现状,尚有很大的差距。而改变现状惟有在实际工作中坚定不移地执行“三个代表”的要求,高扬起“为人民服务”的伟大旗帜。     

托马斯·柏励和他的"生态纪"

托马斯·柏励系当代西方著名生态思想家。本文通过阐释柏励著名的“生态纪”理论系统介绍了他的生态思想。柏励强调我们正面临地球生命系统崩溃的严峻挑战 ,而 17世纪笛卡尔以来的现代文化对此难咎其责。柏励认为 ,要走出这一危机 ,获得一种可持续的人类生存方式 ,唯有实现向“生态纪”的转变。这包括从“人类中心论”向“地球中心论”的转变 ,由“榨取经济”向“有机经济”的转变 ,由自我放纵向自我纪律的转变 ;恢复人类与大自然的内在联系 ;重塑人性 ;进行教育、文化和制度改革。作为一种正在兴起的生态观 ,柏励的“生态纪”理论提出了不少值得中国生态主义者深入思考的问题     

"三个代表"思想是对"历史周期率"的跨越

长期以来 ,人们对社会历史的变迁是否有规律 ,这种规律是否客观 ,是否可以改变、抗拒 ,一直争论不休 ,众说纷纭 ,见仁见智。中国共产党三代领导集体始终把“历史周期率”作为一个深刻的课题来思考和探索。江泽民总书记提出“三个代表”思想体现了跨越“历史周期率”的宏观方略 ,是中国共产党人对所谓“历史周期率”的郑重回答。     

拉康的镜像理论与自我的建构

拉康认为,自我的建构离不开自身也离不开自我的对应物,即来自于镜中自我的影像;自我通过与这个影像的认同而实现。镜像阶段是一个自欺的瞬间,是一个由虚幻影像引起的迷恋过程,是想像性思维方式的起点。自我并不是自己的主宰;人们苦苦寻找自我,而当找到它时,它却外在于我们,总是作为一个他者而存在,被自身无法掌控的外部力量所决定,永久地被限定在与自己异化的境地。镜像阶段的想像性认同与人类知识同构,具有相似性。最后,笛卡儿式的主体不再能够自由地决定自己的生活,相反,该主体要受制于主体无法控制的外部力量。     

Making sense of the self: an integrative framework for moral agency

The self is conceptualized in a multitude of ways in different scholarly fields; at the same time moral agency appears to presuppose a unitary conception of the self. This paper explores this tension by introducing ‘moral senses’ which inform the normative evaluations of a person. The moral senses are featured as innate dispositions, but they inevitably recruit discursive categorizations in order to function. These senses forward both an ‘individual self’, by experiencing a unitary body, mind and character, and a ‘social self’, that is similarly experienced as a body, a mind, and a character. This social self is enabled by the capacity to internalize other people's feelings and intentions and the need to have otherworldly explanations for observable reality. This integrative framework of moral senses provides an understanding that helps to address the challenge of moral heterogeneity and plurality.     

Contingencies of Self‐worth in Early Adolescence: The Antecedent Role of Perceived Parenting

Contingent self‐esteem (i.e., the degree to which one's self‐esteem is dependent on meeting particular conditions) has been shown to predict a wide range of psychosocial and academic problems. This study extends previous research on contingent self‐esteem by examining the predictive role of perceived parenting dimensions in a sample of early adolescents (N = 240; age range 11–15 years). Additionally, the effect of perceived parenting on contingent self‐esteem is compared with its effect on global self‐esteem. Our main findings showed that both responsiveness and psychological control were unique predictors of global self‐esteem whereas only psychological control uniquely predicted contingent self‐esteem. Although the effect of responsiveness on global self‐esteem was increased when combined with high levels of behavioral control, this effect did not depend on the level of psychological control. The effect of psychological control on contingent self‐esteem, however, generally increased when combined with high levels of responsiveness.     

The Curious Case of Self‐Interest: Inconsistent Effects and Ambivalence toward a Widely Accepted Construct

Self‐interest is widely accepted as a powerful motivator by both academics and laypeople alike. However, research surrounding the self‐interest motive paints a complicated picture of this most important psychological construct. Additionally, research on the social desirability of self‐interest has revealed that despite its widespread acceptance, people do not readily accept that self‐interest drives their own behaviors. This paper reviews the literature on self‐interest and reveals several curious features surrounding its actual effect on helping behaviors, political attitudes and voting, and people's apparent ambivalence toward self‐interest as a motive. It is possible that norms against the expression of self‐interestedness evolved, creating ambivalence towards this widely accepted construct, subsequently affecting its expression on many human behaviors.     

友谊的可能性——一种自我认同与社会团结的机制

在现代化的冲击下,自我认同与社会团结的传统支持机制已经失去了固有魅力,其危机已然成为现代性境况下紧迫的本体性安全问题。对友谊的现象学构造和社会学结构进行探究可知：一方面,亚里士多德意义上的友谊之“真正的”自爱基础、意义价值的自我生产与衡量体系、主体存在性地位的自我认识与确证的主体间性构造,是社会行动者达至“与自我一致”从而实现“自我认同”的实在性条件;另一方面,友谊关系主体之间的共享恳谈、他我意向性态度、行动自律与道德自觉,则是社会行动者达至“与他者一致”从而实现“社会团结”的有效机制。然而,由于工具理性的强化、资本逻辑的宰制以及人类自身行为方式的异化,使得人们对友谊的建构几乎完全沦落为私领域的个人事务。笔者认为,现代性的友谊要重新恢复其作为自我认同与社会团结之重要机制的角色,既有必要启动人类心灵解放的第二次远航;还有必要对促进友谊之社会性伦理品格的提升加大政治性的集体投入。     

Understanding the Self Through Siblings: Self‐awareness Mediates the Sibling Effect on Social Understanding

This study addresses the role of sibling influence on social understanding in the second year of life, in a sample of families living in New Zealand who identify as Pacific Island (N = 43). We tested toddlers at 20 and 26 months on social understanding tasks, as well as their levels of self‐awareness on the Stipek self‐concept questionnaire. We hypothesized that the presence of siblings provides a rich resource from which to learn about the mind. There were significant differences in children's social understanding and self‐awareness as a function of having older siblings. Further analyses revealed that the relation between older siblings and social understanding was mediated by toddlers' level of self‐awareness.     

Experience,Subjectivity, Selfhood: Beyond a Meadian Sociology of the Self

Sociologists tend to see G. H. Mead's conceptualization of self as fundamentally correct. In this paper, we develop a critique of Mead's notion of the self as constituted through social interactions. Our focus will be on Mead's categorial distinction between the socially constructed self and subjective experience, as well as on the tendency of post-Meadian sociologists to push Mead's position in ever more radical directions. Drawing inspiration from a multifaceted understanding of selfhood that can be found in Husserlian phenomenology, we then propose that the most basic level of selfhood is anchored in irreducible subjective experience.     

The Role of Perceived Friendship Self‐efficacy as a Protective Factor against the Negative Effects of Social Victimization

This study examined perceived friendship self‐efficacy as a protective factor against the negative effects associated with social victimization in adolescents. The sample consisted of 1218 participants (557 males, age range 12–17 years). Perceived friendship self‐efficacy was associated with lower internalizing scores irrespective of adolescents' social victimization level and with lower externalizing scores at low, but not high, levels of social victimization. Furthermore, the relationship between perceived friendship self‐efficacy and all forms of adjustment did not differ between boys and girls, or between adolescents in both reciprocated and unilateral very best friendships. The role of perceived friendship self‐efficacy as a protective factor amenable to intervention in social bullying at school is discussed.     

论中国特色社会主义理论自信的客观基础

深入研究和贯彻落实党的十八大精神,不断坚定理论自信,就必须从历史、理论和现实的结合上全面把握中国特色社会主义理论体系形成的必然性、内容的整体性和体现的时代性.中国特色社会主义理论体系实现了我们党在指导思想上的又一次与时俱进,科学回答了建设和发展中国特色社会主义的一系列基本问题,深刻揭示了中国特色社会主义规律,这些因素构成了中国特色社会主义理论自信的客观基础.