狂:泰州学派的审美归趋

泰州学派发扬光大了王学“狂”的本色。创始人王艮以“大人造命”开拓主体自由的审美心意;颜钧的“制欲非体仁”毫无忌惮地承认欲望之美;何心隐的“育欲”与“寡欲”则转向实践乌托邦社会理想的狂热情感。“狂”围绕着主体心、性、情、欲的觉醒、生长这一核心发生变异、转换和断裂。“狂”是放纵感官享乐的欲望结构与渴求理想实现的情感结构之间生成的张力。     

略论幸福的德性

立足于亚里士多德适度的伦理观角度探讨幸福,认为幸福就是适度,就是面对痛苦、超越痛苦,享受必要的快乐,适当享受快乐而不沉溺,并且适当地控制欲望使其成为人生的动力。适度的幸福观对于人生中的痛苦、快乐和欲望都具有重大意义。     

墨子人性论研究

人欲即人的欲望和渴求,包括自然人欲和社会人欲;人性即人的本性和本质,包括自然人性和社会人性。人欲是人性的内在根据,人性是人欲的表现形态。墨子人性论分为自然人性论和社会人性论,其中,自然人性表现为欲生憎死、趋利避害;社会人性体现为相善相爱、兴利除害。墨子是中国历史上第一个高度重视人性、强调人的劳动(力)的思想家,他倡导强力从事、节制人欲、克服异化、升华人性,其人性论与两千年后的马克思人性论十分契合。     

贵赓?年高?

从前有某人很怕老婆。有一天,他趁老婆不在家的时候偷吃了一盒年糕。晚上被老婆发现了,罚跪三更才准许睡觉。第二天,他越想越想不通,不知自己的命为什么这样不好,便到街上找算命先生给自己算算命。     

人类社会的演进动力——读《枪炮、病菌与钢铁》有感

环境及要素、制度、文化,三重动力的不同组合,最终决定了一个国家或社会短期或长期发展的速度和质量。另外,虽然一个国家或社会的发展最终取决于环究及要素、制度、文体三重动力的合力作用,但环境及要素、制度、文化三重力并不是孤立作用于社会发展的,社会发展的动力不是三重力简单的相加,而是三重力互动耦合,最终形成一种新合力作用于社会发展。另外,对一个国家发展而言,历史越悠久,文化的积淀越深,文化的力量就越大,妄想改变发展轨迹,越要重视文化的改造。     

《道德经》“自我和谐”思想之现代观照

在现代,某些人生活在焦躁之中,时常被权力欲、金钱欲、名誉欲所牵引,寝食不安、抑郁寡欢,甚至感到绝望无助,严重者精神分裂,或者走向自我毁灭。《道德经》告诫我们:不受欲望左右,知道满足而心情平静;做事三思而行,则少些失败;明白祸福相依,就会胜不骄、败不馁;通晓不争之美德,故而无忧无虑;当行则行、当止则止,就可避免灾祸。倘若如此,则达到了心理平衡,实现了自我和谐。     

论马克思主义幸福观的科学性及其认同教育

马克思主义幸福观具有无可辩驳的科学性。这是因为:1.马克思主义幸福观是彻底的唯物主义幸福观。马克思主义者认为,生命是幸福的载体,物质生活条件是实现幸福的基础,社会生产关系对人们的幸福具有决定性作用。2.马克思主义幸福观是辩证、系统的幸福观。它把对立统一规律运用于研究幸福问题,坚持了幸福的主观性与客观性、幸福的相对性与绝对性、个人幸福与社会幸福、创造幸福与享受幸福等相关联的幸福要素之间的辩证统一。3.马克思主义幸福观是全面的幸福观,既坚持了"生态幸福与人际幸福的统一",又坚持了"物质幸福与精神幸福的统一"。马克思主义幸福观只有实现大众化才能转化为促进民生幸福的强大物质力量,而大力加强认同教育,则是实现马克思主义幸福观大众化的重要途径和必要条件。     

信仰与境界:试比较康德与牟宗三对圆善问题的解决

圆善问题是康德与牟宗三共同关注的问题,但对之的阐述和实现方法却不尽相同。康德将纯德的实现视为一假设,将幸福理解为幸福之境,并最终以上帝来担保德福配称,使圆善的解决指向信仰;而牟宗三将纯德视为一呈现,将幸福理解为幸福之感,以自由无限心开德福一致之机,实是将圆善归约为一种境界。二者可谓异曲同工,其价值皆不在于可操作层面,而是在于以不同方式给不同传统下向善的人们以幸福的希望。     

新一轮党和国家机构改革锚定中华民族伟大复兴中国梦

新一轮党和国家机构改革,锚定了中华民族伟大复兴的中国梦这一终极目标。各项改革举措不仅是强国梦实现的直接动力、复兴梦实现的平台依托,还是幸福梦实现的根本保障。改革不仅体现了党和国家对于优秀历史思想的传承,还体现了与新的历史阶段主动协调的与时俱进,更彰显了国家治理水平的飞跃升华。我们有理由坚信,只要坚定不移跟随党的领导,脚踏实地勠力同心,在不远的将来我们一定会梦想成真。     

亚里士多德的伦理学命题——伦理的目的、德性的养成、幸福的获得

亚里士多德在论证德性与幸福中隐含着三个伦理学命题:伦理的目的、德性的养成、幸福的获得。以习俗为共同出发点的政治学和伦理学的目的分别是促进"城邦的幸福"和"个人的幸福",政治学的公正立法使人获得一种亲近德性的道德,服务于政治学的伦理学的目的是使"个人的善"同一于最高善——"城邦的善"。德性不仅仅是"一种合乎明智的品质",而是"与逻各斯一起发挥作用";德性的养成要靠个体在健全的法律下获得一种亲近德性的道德,德性的养成是一个持续的心理禀赋过程,最终养成"明智德性"。只有灵魂的德性的实现活动才是幸福,它是完善的和自足的;人的幸福有两种:一是"第一好"的幸福,属于沉思的理智的幸福;二是"第二好"的幸福,属于实践的理智的幸福。     

快乐新论

快乐是由欲求引起的心理的适应性、和谐性、不相矛盾性 ,是各种欲求的综合平衡 ,是意志力的顺畅 ;欲求是快乐之源也是痛苦之源 ,欲求越多快乐会越多 ,痛苦也越多 ;肉体快乐是一种肉体自由 ,精神快乐是一种精神自由。由于精神自由受时空、客观条件限制远小于肉体自由 ,所以精神快乐的种类、范围、程度远大于肉体快乐     

从欲望的压抑到欲望的表达——德勒兹后现代唯物主义欲望观的转向

欲望在西方传统思想中一直被理解为匮乏或缺失,是一种不完善的表现,尤其在精神分析中,欲望受到强烈的压抑和否定.德勒兹极力批判这种具有唯心主义性质的传统欲望观,提倡一种积极的欲望观.他认为,欲望不是消极的力量,而是一种积极的力量,具有生产性和建设性.在这个意义上,欲望不但不应受到压抑,而且应得到自由和充分的表达.德勒兹的欲望观是一种后现代的唯物主义欲望观.     

德性幸福与功利幸福的融合致思-论荀子对儒家幸福原则的改良

荀子的幸福观由儒家精英转向社会大众,对于“孔颜之乐”“君子之乐”奠定的德性原则有所改良.在性伪之辨上,荀子以性恶论为基础,由“性伪之分”起始而至于“以伪饰性”,构建了“合性伪”的幸福原则;在理欲之辨上,荀子对“礼”的起源做了理性主义的解释,由“养人之欲”“给人之求”起始而至于“以道制欲”“合于文理”,构建了“统理欲”的幸福原则;在义利之辨上,荀子调整了孔孟思想中义利之间紧张冲突的状况,由人性“生而好利”起始而至于“以义制利”“先义后利”,构建了“兼义利”的幸福原则.“合性伪”“统理欲”“兼义利”致力于实现德性原则与功利原则的融通,“两得”成为荀子幸福原则的特质所在,从而使儒家幸福观呈现出德性幸福与功利幸福“双峰并峙”的局面.     

Sex Hormones and Sexual Desire

Some scholars attempt to explain sexual desire biologically by claiming that sex hormones play a necessary causal role in sexual desire. This can be claimed even if sexual desire is seen to be an experience. Yet the evidence for such biological essentialism is inadequate. With males the loss of sexual desire following hormonal changes can easily be explained in terms of social stigmas that are attached to the physiological situation. Concerning females, the relevance of sex hormones here is even more unclear. Although some women seem to have fluctuations in sexual desire during hormonal changes, other women do not. Even where there are such fluctuations these can be explained by responses to other physiological changes or the meanings that are attached to the situation. Research with non‐human primates supports this view of the non‐essential relation of sex hormones to sexual desire. A phenomenology of sex hormones is given that shows a possible non‐essential relation between sex hormones and sexual desire. Here hormone induced excitations in the genitals may or may not lead to sexual desire depending on the meaning they are given within awareness. This suggests that sexual desire has its origin in the meanings we give our biology and not in our biology itself.     

The Role of Peers and Siblings in Toddlers’ Developing Understanding of Incompatible Desires

According to previous research, social experiences with other children might explain why three‐year‐olds are already quite proficient in understanding desires but not beliefs as subjective mental states. This study investigated toddlers’ (N = 50) developing subjective understanding of incompatible desires around the age of 3 years (M = 35.5 months) and the associated social factors (i.e., family demographics, peer, and sibling variables). Results indicated a developmental sequence from understanding desires to understanding desire‐dependent emotions with an unexpected positivity bias in toddlers’ prediction of own emotions. A hierarchical regression model revealed that specific social factors (i.e., reported quality of peer interactions and day care attendance) individually contributed to explaining the variance in children's desire‐reasoning skills. Findings are interpreted as supporting a belief–desire asymmetry, and specific social experiences, such as positive peer interactions and desire conflicts, may promote toddlers’ understanding of incompatible desires as subjective mental states.     

A Longitudinal Study of Belief and Desire State Discourse During Mother–Child Play and Later False Belief Understanding

There is considerable interest in the role of mental state language in theory of mind development. This study examines cognitive and desire state discourse of 43 mothers during play interactions with their two‐year‐old children and theory of mind as indicated by a battery of false belief tasks around the age of five. Desire state comments of mothers during free play which were appropriate to the conversational context were significantly related to children's later theory of mind, and this relation was independent of other confounding variables, including a home‐based measure of maternal sensitivity, and socio‐economic status, and an estimate of child language. The child's desire state language was concurrently related to the mother's desire state language used appropriately, and the child's cognitive state language was related to the mother's appropriate cognitive state language. Although cognitive state language was not predictive of later theory of mind, this may be because this kind of language plays a later role in theory of mind development.     

Is overcrowded urban living a factor in fertility decisions? A case study of metropolitan Calabar

Although the effects of housing conditions on human behavior have been studied by urban planners and sociologists, there is relatively little research on the effects of housing density and perceived overcrowding conditions on fertility. This paper uses the data from a survey of metropolitan Calabar, Nigeria, to study the relationship between overcrowding and decisions to limit family size. It was found that a high proportion of families living in overcrowded conditions still desired to have 3 more children. Cultural factors among the study population reveal a fondness for children which is not overridden by a desire for more living space. It is noted that actual urban overcrowding need not lead to declines in fertility, but that cultural factors and socio-pathological conditions may be more important contributors to the reaction of individuals to urban overcrowding.     

农民工维权意愿的影响模式研究：基于长三角地区的问卷调查

在农民工维护劳动权益的现有研究中,维权态度是一个尚未得到应有重视的议题。本文利用长三角地区农民工的调查数据,从同期群、务工资历、单位特征三个维度考察农民工维权意愿的影响模式。研究发现,同期群、法律认知水平、工作职位、单位性质等变量对农民工维权意愿影响显著,而更换工作次数、维权经历评价、加入社团数量等变量影响不显著。深入分析发现农民工维权意愿的变动不仅受单位及国家制度环境的影响,亦受其情感、人力资本、社会阅历等内在力量的综合作用影响。其中,基于文化程度、法律认知、工作职位等的维权能力,成为影响农民工维权意愿的重要因素。联系中国经济社会快速发展的现实,认为农民工的维权意识会持续上升,将对既有的劳工维权体系造成较大压力。