人类生存关系的诗意反思——论马丁·布伯的“我—你”哲学对近代主体哲学的批判

马丁·布伯是 2 0世纪声名斐然的犹太教哲学家。他提出了哲学的“关系本体论” ,或者说“我—你”哲学。从我—你关系出发 ,对传统哲学的“我—它”关系进行了批判。马丁·布伯的我—你哲学或关系本体论 ,是对人类生存的神学人本主义意义上的反思 ,同时也是对西方文化和社会危机的浪漫主义的批判。他的神学可以称之为浪漫神学。布伯的哲学思想具有很大的合理性 ,同时也具有很大的缺陷     

试评吕坤的哲学思想

吕坤是明代商丘著名的思想家,一生独立治学,以理学著当世。其哲学思想兼容并蓄,又学有所宗,在中国哲学史上占有重要的地位。在理气关系这一本体论问题上,他在主张“气本论”的同时,又提出“理”本论,存在着深刻的内在矛盾性。他关于自然、当然和偶然、“续”与“恒”、“常”与“变”、“渐”与“顿”关系的论述,蕴含着极其丰富的辩证法思想。受其世界观矛盾的影响,其认识论存在着反映论与先验论的矛盾。他坚持可知论,认为人是可以通过向外格物来正确认识天地万物的客观世界的。但是,当面对外在的客观世界时,他主张向外格物穷理,是一个反映论者,当涉及到道德认知和修养时,主张向内反求,又成了一个先验论者。在知行问题上坚持“知先行后”、“知行并进”和“行重于知”等观点,强调知行的辩证关系,具有浓厚的思辨色彩,充满了辩证法的卓识。在历史观上主张以民为本,十分重视民的作用,并认为社会历史本身是处于不断的发展变化之中的,主张“因时顺势,皆可变通”。     

Inappropriate admissions to a Mental Hospital 1

Despite the impact of Dr. King and his vision of a beloved community upon the lives of many individual social work educators and social workers, one finds very little in social work literature analyzing the relevance of King's social philosophy and strategies, or applying them to either social work education or social work practice. This study explores ways in which Dr. King's conception of a beloved community can be applied to social work education. It focusses on his synthesis of basic assumptions from the locality development and social action models of community organization, and his consequent struggles with the tension between the values and goals of social justice and reconciliation. It further suggests implications of beloved community for the teaching of social work values and for incorporating the issue of racism in social work curricula.     

Radical Interactionism: Going Beyond Mead*

George Herbert Mead argues that human society is comprised of six basic institutions—language, family, economics, religion, polity, and science. I do not believe that he can be criticized for making institutions the cornerstones of a society, but he can definitely be criticized for his explanation of how our basic institutions originate, how these institutions operate in society after their inception, and how they later change, modifying society in the process. The problem with Mead's explanation of these three critical matters is that he based them on his principle of “sociality” rather than on the principle of “domination.” If Mead's principle of sociality is replaced by the principle of domination and his notion of the “generalized other” is replaced by the notion of the “phantom community,” then most of these problems can be largely solved. Thus, in this paper, I will not only point out the key problems in Mead's theory of society, but I will also offer solutions to them based on the notions of domination and the “phantom community.” The end product is a “radical interactionism” that surpasses Mead's original interactionism in identifying the part that both domination and the composite “other” play in every known human society—big and small, and past and present.     

本真性和公共领域:查尔斯·泰勒的自由社会观

本文围绕查尔斯·泰勒的两篇文章"消极自由有什么错" "自由主义政治与公共领域",以及泰勒与哈贝马斯在2009年的对话,来阐释他对自由主义的修正。这两篇文章相互呼应,前一篇阐释作为道德心理学的个人本真性,后一篇阐释使（个人或群体的）本真性得以充分发挥的多元公共领域。公共领域是市民社会的核心环节,而市民社会是与自由主义联系在一起的自由社会的主要形式。在对自由社会的阐释中,泰勒总结了修正自由主义的中庸观：在个人自由、自治和基于平等权利的规则之间寻求平衡和相互支持。在2009年与哈贝马斯的对话中他进而指出,宗教是多元公共领域中的议题之一。这种历史观基于他对韦伯观点的修正而形成,而此历史观对当前中国的处境有启发价值。     

“符号经济”论：“新艺术政治经济学批判”之二

建立在马克思“财富哲学”和“关系哲学”基础上的“新艺术政治经济学批判”,从由“实体经济”而“符号经济”的财富流转过程,来批判性地反思包括艺术在内的文化符号在当代人类社会生活中的负面影响和后果。从“新艺术政治经济学批判”之“关系哲学”的角度来看,作为资本的当代新形态,融入了艺术等文化因素的“符号经济”以及竞争性文化符号消费的无度扩张,一方面,“向内”制造人的等级差异、激化人类内部的“社会冲突”;另一方面,竞争性符号消费又导致物品的无度消耗,进而导致自然物质资源的无度消耗,“向外”激化人类与自然之间的“生态冲突”。当今全球社会冲突与生态冲突在相互激化中日趋尖锐。“新艺术政治经济学批判”具有多方面的现实批判意义。     

社会结构与儒家理想:瞿同祖法律与社会研究中的断裂

瞿同祖的早期与晚期著作之间存在着巨大的张力。在早期的《中国封建社会》与《中国法律与中国社会》二书中,社会结构与儒家理想通过法律严密地搭合在一起,但是这一严密的结构在晚期著作《清代地方政府》之中被极大地颠覆了。本文通过考察以亨利·梅因为代表的西学对于瞿同祖思想的影响,指出瞿同祖对于法律的考察有着“去自然法化”的特征,即忽略法律的道德内涵,并且以研究协变为历史考察之要点。在《汉代社会结构》一书中,瞿同祖试图将这套机制分析与儒家理想“亲亲”与“尊尊”相结合以解释社会结构的维持和变化,却发现这一机制导致了结构的极端不稳定。这极有可能导致了瞿同祖在《清代地方政府》中忽略儒家经义而赋予社会条件本身以高于一切的重要性。     

滕尼斯的“新科学”:“1880/1881年手稿”及其基本问题

在早期的1880/1881年手稿《共同体与社会--文化哲学的原理》中,滕尼斯奠定了一门经验的文化科学及其未来理论体系的基础。通过对这部作品的考察,本文揭示了滕尼斯的“文化科学”内含的三个辩证运动着的维度:(1)洞察经验事实;(2)在对事实进行反思的基础上形成生活理想;(3)寻求在经验中实现理想。对滕尼斯来说,“文化科学”的奠基工作同他对德国现实命运的关切紧密联系,面对抽象个人主义与国家专制主义的双重困境,滕尼斯产生了重塑伦理生活的理想。通过“文化科学”对人性的重新解读,他提出了一种可能的“共同体”的生活模式。在1887年出版的第一版《共同体与社会》里,滕尼斯将历史的维度加入“文化科学”之中,继承并发展了1880/1881年手稿的基本问题。本文尝试指出,考察滕尼斯所奠基的文化科学传统,对于反思当今的社会科学研究仍然具有启发意义。     

上海城市新移民与本地人群体关系的交往策略研究

交往策略一直是改善族群关系的最佳策略之一。基于2007年上海市的调查数据，本研究以社会距离作为群体关系的替代性测量指标，通过分析上海城市新移民与本地人的交往情况，分别验证了平等交往、理性交往与实际交往等交往策略的理论假设。研究结果表明，制度性身份平等比职业地位平等更重要；职业竞争问题比职业合作关系更突出；实用性交往行为比情感性交往行为更有效。研究提出，并非所有交往的策略都能显著地改善族群关系，深入的交往策略研究将有利于提高社会融合政策的有效性和针对性。     

试论孙中山政治思想中的理性主义

孙中山政治思想中具有强烈的理性主义色彩。理性主义深深影响了孙中山的政治哲学、政治制度设计和政治人格。就政治哲学而言,由于受理性主义的影响,孙中山有强烈的社会目的论倾向,坚信政治中存在着公理,崇尚精英政治和圣贤政治,这就导致了其机械的历史进步观和社会本位主义。就政治制度设计而言,受理性主义思想支配,孙中山无视政治制度运行中所需的大量经验和复杂情况,把政治制度看作是天才者的发明设计。就政治人格而言,理性主义膨胀了孙中山的个人救世主思想,造就了其独特人格。然而,理性主义虽有理论上的一致性,在现实中却显得苍白无力。     

对孔子“仁”的心理机制分析

讨论中国人的观念系统在很大程度上离不开儒家思想，分析儒家思想要从孔子开始。孔子因“德命”受挫而形成“时命”观，“时命”观挑战了“以德配天”的思想，这需要更为本源的终极观来应对。孔子在内外心理框架的互动中，反思体悟而形成“仁”的终极观。在此理念的支配下，向内修德凝道而“内圣”，向外践行“仁政”而“外王”，内外并重以获得充沛丰盈的生命意义感。     

Animal Abuse as a Sentinel for Human Violence: A Critique

It has been suggested that acts of violence against human and nonhuman animals share commonalities, and that animal abuse is a sentinel for current or future violence toward people. The popular and professional acceptance of strong connections between types of violence is beginning to be used to justify social work interventions and to influence legal decision making, and so requires greater scrutiny. Examination of the limited pool of empirical data suggests that animal abuse is relatively common among men, with violent offenders having an increased probability of reporting prior animal abuse—with the majority of violent offenders not reporting any animal abuse. Causal explanations for "the link," such as empathy impairment or conduct disorder, suffer from a lack of validating research and, based on research into interhuman violence, the assumption that violence has a predominant, single underlying cause must be questioned. An (over)emphasis on the danger that animal abusers pose to humans serves to assist in achieving a consensus that animal abuse is a serious issue, but potentially at the cost of failing to focus on the most common types of abuse, and the most effective strategies for reducing its occurrence. Nothing in this review and discussion should be taken as minimizing the importance of animals as frequent victims of violence, or the co-occurrence of abuse types in "at-risk" households. However, given the weakness of the underlying data, emphasizing the indiscriminate dangerousness of all animal abusers may have unforeseen and unwanted consequences.     

He Knew How to Make Himself Irreplaceable

Now that Sobchak is no longer with us, the remarks he made not long before his premature death take on the force of an invocation, a prophecy. I met with him—just think!—only last Monday in his small office on Nevskii Prospekt. It was Valentine's Day, and I felt that I was not intruding too much in Sobchak's family plans. "Lana," he told his wife on his mobile phone, "you didn 't know, but I am talking with Sosnov. No, I won't be late for dinner."     

宗白华美学与德国生命哲学

宗白华的生命美学观受 2 0世纪德国生命哲学的深刻影响 ,主要集中在对艺术与生命美学、艺术与技术理性等问题的思考上。在美学观上 ,他将“生命”一词作为美学研究的逻辑起点 ,进一步对审美体验、艺术想像等美学当中的核心范畴加以分析。面对科技理性给现代人带来的精神危机 ,他认为只有艺术地陶冶心性才能解决。宗白华生命美学观的独特之处在于 ,它建立在中国传统生命哲学的基础上并对西方生命哲学加以整合而成。     

自我意识是一个伦理原则——马克思博士论文伦理思想探析

在博士论文中,马克思确立了自我意识哲学的主体地位。表面看是在阐释伊壁鸠鲁哲学,实际上＂已经显示出了马克思的创造的智慧＂。在他的理论视域内,自我意识是一个伦理原则,有着丰富的伦理内涵,展现了其在走向社会批判以前＂伦理批判＂的思想特质。     

系统创新全面发展走向世界——关于“十二五”时期中国哲学社会科学创新体系建设的思考

30多年来,中国思想解放、改革开放的伟大实践推动着哲学社会科学的创新取得了五大成就,开启了理论创新的时代。“十二五”时期,中国哲学社会科学研究将步入系统创新的新阶段,将从个别观点、个别结论的创新转换到基础理论、理论体系和方法论的创新;从单一学科、单一视野的创新转换到综合创新、交叉创新和新学科群的崛起;从无序竞争转换到有序推进。作为创新型国家建设的重要内容,哲学社会科学创新体系、创新能力建设与自然科学同为“鸟之两翼”、“车之两轮”,同样重要。中国哲学社会科学创新规划应当强化“国家意识”、建立“国家目标”、设立“国家工程”。系统创新、全面发展、走向世界,这是当代中国哲学社会科学的基本任务。     

Self-determination and Paternalism in Community Care: Practice and Prospects

Correspondence to Dr Chris Clark, Senior Lecturer in Social Work, Adam Ferguson Building, George Square, Edinburgh EH8 9LL, Email: Chris.Clark{at}ed.ac.uk Summary Self-determination is long established as a key principle ofsocial work ethics, but has seldom been the subject of empiricalresearch. This article reports on a qualitative study of theprinciples and beliefs of community care social workers in alocal authority. It is shown that, while workers retain strongattachment to traditional ideas about self-determination, theyalso appreciate that paternalistic intervention is sometimesjustified. The more recently fashionable concept of empowermentappears to have had little useful impact. The paper argues that,while the persistence of self-determination is a strength ofsocial work and should be defended, traditional practice ethicsare weak on the political issues embedded in community care.Five key issues are identified: the threat to individualizedservice under care management; the problematic determinationof mental competence; social ambivalence about the extent offamily responsibility for dependent adults; the threat to equityarising from variable interpretations of self-determination;and the excessively elastic interpretation of empowerment.     

青年马克思的思想实验及其成果——以黑格尔派哲学和费尔巴哈哲学的影响为视角

青年马克思在大学和《莱茵报》期间深受黑格尔和青年黑格尔派自我意识哲学的影响,但《莱茵报》期间对社会和政治现实的观察使他意识到存在领域的问题比意识、观念层面的问题更有决定意义;费尔巴哈哲学颠覆了青年马克思在“存在与思维的关系”这个哲学基本问题上的看法,而马克思对哲学本体论问题“什么是存在”的理解一开始就不同于费尔巴哈.当他从实践来理解什么是存在时,马克思的哲学革命就完成了.马克思在哲学上的革命使他对什么是存在这个哲学本体论问题、对人的本质、人的解放途径等问题都形成了与黑格尔派哲学和费尔巴哈哲学根本不同的思想观点.     

Harre's Social Philosophy and Political Philosophy: A Social Scientific Critique

In his article, “Saving Critical Realism,” Harre (2009 ) relates his revised philosophy of science to a social philosophy concerning the nature of society, and to a political philosophy regarding the nature of freedom and reform. I argue that his social philosophy and political philosophy rest upon an individualistic sense of society and freedom. I demonstrate that his individualism is factually and politically untenable. (I shall not comment on his philosophy of science, although the errors in his social and political philosophies make it suspect.) I counterpose an alternative social philosophy and political philosophy that are based on a structural model of society, freedom, and social change. My critique demonstrates how social science can adjudicate claims of structuralist vs. individualist social and political philosophy. It also argues that social science must constitute the basis for formulating political ideals of freedom and social organization if these are to be viable.