海德格尔晚期思想中的“上帝”

海德格尔晚期思想中真正的“上帝” ,就是存在本质的真理。海德格尔通过对“上帝之死”的分析 ,指出西方思想二千年来的历史命运就是虚无主义 ,即对存在本质 (虚无 )的遗忘和逃避。在海德格尔晚期的四重性的世界图景中 ,神不是人借以逃避存在的庇护所 ,而是将人引向存在自身本质 (发生、四重性 )的暗示、线索。而海氏强调的“本体论区分” ,其神学意义就在于将神从本体神学的上帝的存在者性的桎梏中解救出来。毫无疑问海德格尔晚期思想包含了一种宗教经验 ,但由于海德格尔的宗教思想存在一种暧昧性 ,他的“神”并不足以表达这种经验。我们认为在海德格尔思想中 ,除了那明显的“神”之外 ,还有一个“隐藏的上帝” ,它就是存在自身的本质 ;在海氏看来 ,只有它才是真正的神圣性     

宗教与信仰的双重社会化——当代中国宗教—信仰的基本变迁

中国宗教与信仰近30年的变迁,始终围绕着宗教与信仰的双重社会化问题。这些问题主要有:信仰自由与宗教自由、"宗教危机"的社会意义、私人信仰与中国法制建设、宗教消费方式对中国宗教—信仰的影响、"宗教民族主义"的抬头"、执政党信仰"的建构与认同等。解决这些问题,对使"宗教危机"转为"宗教转机"具有重要意义。     

"实践"与"烦"--马克思与海德格尔比较研究之二

马克思与海德格尔在哲学沉思上有一定的相似性,但这种相似性是有限的.马克思"实践"概念的提出,无论是从理论语境还是从其现实指向上,都与海德格尔"烦"的思想有着根本的不同.看不到这一点,就会出现当代马克思哲学研究中将马克思海德格尔化的倾向,这是实现马克思哲学当代阐释时需要清醒意识到的问题.     

因病信教农民的宗教心理及其演变:试论把握“信念”概念对理解中国农村宗教实践的启示

本文通过对苏北望村基督徒因病信教现象的考察,关注信教农民的宗教心理及其演变。用"信念"来把握农民"信"的起点心理,它蕴含了个体面临生命困境时寻求宗教帮助并对之赋以期许的自然心态和家庭伦理。"信念"的宗教建构、"信念"的情感嵌入以及"信仰"要求三个宗教操演环节促使个体心理的由俗入圣。基于原有病型及其疗效基础上的个体与宗教间的互动,信徒发生了信念坍塌、信念过渡和信仰升级三种类型的心理分化。"信念"操演与分化构成了农民宗教心理演变的机理,也形塑了农民的信仰方式。文章进一步探讨"信念"对于理解中国农村宗教实践中的个体宗教心理、宗教皈信、宗教复兴等议题所具有的启发。     

"气"与艺术的"空白"经营

艺术讲究"气韵"、"气脉"、"气骨"、"气象",讲究"风气"、"意气"、"神气"、"逸气"。并将"气"纳入艺术美学范畴,成为艺术评论的一个重要标准。其中艺术的中"气"与"空白"经营与有着千丝万缕的联系,在长期的艺术设计与创造的实践过程中,人们逐渐认识到存在于这些特质材料之间及其周围的"空白"也在积极参与着艺术创造,而且发挥着奇特的作用。艺术设计中的一、"透风漏目"的虚实处理、"借景移光"的整体留白、"烘云托月"的蓄势铺垫、"取法自然"的借景抒情等都是这种空白运用。     

Religious congregations as social services providers for older adults

A large proportion of older adults are affiliated with congregations. The literature suggests that, in general, religious participation among the older adults enhances their quality of life and provides a network of social care. In this article, we explored the relevant literature on organized religion and social support for older adults. Based on a census study of congregations in Philadelphia (N = 1,393), we documented the following: (1) the number of congregations serving older adults, (2) the types of services provided, and (3) the number of beneficiaries. The study also identified the organizational factors that predict the provision of congregation-based services for older adults. The findings suggest that serving older adults is not a top priority for most congregations. Most senior programs are small and often informal. Approximately half (48%) of the congregations do not provide a formal social service. However, those congregations that are more likely to serve older adults have larger budgets, more members over 65-years-old, and a moderate political orientation. We recommend that congregations, social service providers, and older adults explore ways to maximize this underutilized resource of congregational services to meet the needs of the increasing number of older adults.     

我国民族社会发展“谁也离不开谁”思想新论

我国民族社会发展思想理论经历了从改革开放初期的“两个离不开”到20世纪90年代“三个离不开”的发展与演变。基于经济全球化和世界民族交往国际视野关照的“五个离不开”思想，丰富和完善了全球化场景下的我国民族社会发展“谁也离不开谁”思想理论，是对我国民族关系思想理论的新诠释。     

瞿秋白与"文腔革命"

“文腔革命”的概念来自于瞿秋白。“文腔革命”思想是瞿秋白文学革命和语言改革思想的重要组成部分。瞿秋白提供“文腔革命”的动因是基于对五四文学革命的否定性判断、对创建“新中国文”的展望和对底层劳苦大众的深切关注。究其内容 ,既有积极的进步作用 ,也有明显的历史局限。客观分析和评价瞿秋白“文腔革命”思想 ,对于深入了解瞿秋白的文学思想 ,促进今天的语言改革都有一定的认识和借鉴作用。     

哈特"法律规则说"的贡献与启示

哈特作为新实证主义的法学代表,立足于英国的司法现状提出了著名的"法律规则说"。该学说得以提出是在批判奥斯丁的"法律命令说"基础之上,并运用日常语言哲学的分析方法而形成的。哈特从规则的"内在方面"阐述了义务的真实含义,区分了"被迫"与"义务"的概念,从而厘清了"法律命令说"的错误。文章认为该学说的主要贡献可以归纳为如下几个方面,即引入语言哲学新方法、采取内在观点新视角、激发论战与回应、倡导法治国家的规则之治,其理论贡献对于我国法制建设有重要的启示意义。     

哈贝马斯新社会运动理论述评

哈贝马斯把新社会运动视为人的需要受到忽视的结果,通过参照"系统"与"生活世界"的分裂的观点,从"合法化"的角度来探讨新社会运动的命运。哈贝马斯认为新社会运动具有两大特点:一是这些运动能防止"生活世界殖民化",通过交往理性来维护规范共识;二是这些运动的本质要求是较少关注物质再生产,而更关注文化再生产、社会一体化和社会化。由于这些运动与传统的围绕分配而展开斗争的工人运动不同,哈贝马斯认为它们不可能被政党制度化或通过物质补偿而缓和。哈贝马斯的"新社会运动理论"对当下的和谐社会的构建具有启发意义,但其在有着理论解释力的同时也存有某些理论局限性。     

"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.     

Tea and Sympathy or Teetering on Social Work? An Investigation of the Blurring of the Boundaries Between Voluntary and Professional Care

As the voluntary sector, particularly the use of volunteers, has been promoted and given greater importance and responsibility by the government, and statutory personal social services have been attacked, the boundaries between voluntary and professional care have become blurred. This article investigates this phenomenon using data from a study of a Home-Start scheme, which employs two part-time professional workers to organize a pool of volunteers. It looks at the reality of the provision of voluntary care from the perspective of the volunteers, the organizers of the scheme, and those for whom they provide a service. The gender perspective is considered as a crucial aspect in the “blurring of the boundaries”. It is argued that the new rhetoric of the flexibility and adaptability of welfare provided by the voluntary sector hides the increasing use of women volunteers, to offer sophisticated and intensive care. This creates a dilemma. In some cases, the women volunteers and their organizers feel that the essential nature of the care and the responsibility they are expected to take on are inappropriate and should be fulfilled by professional workers. On the other hand, the clients feel that its voluntary nature is an essential part of this care and that it could not be provided by paid statutory workers.     

北京话的“您”与京味儿文化

汉语普通话第二人称代词尊称"您"的用法源于北京话。"您"在北京话中是一个具有明示权势关系、凸显京味儿文化双重意义的尊称代词,在交际中不仅普遍使用,而且显示出鲜明的地域文化特色。本文依据《当代北京口语语料》,在对北京话"您"的用法的描写与分析基础上,进一步探讨京味儿文化对北京话"您"的使用所产生的影响。     

"礼器"的文化阐释

郑玄、孔颖达等训诂大师皆将《礼记·礼器》篇名及篇首“礼器”之语诠释为“礼能使人成器”。这种解释与孔子“君子不器”的哲学命题相悖 ;孔子和儒家认为人乃“天地之心” ,礼是人治国、修身之器 ,故“礼器”不得解释为“礼能使人成器” ;儒家坚信一个真正的君子不能仅有一器之用 ,而应该成为博学通才。“礼器”当为古汉语判断句式 ,意思是“礼是器具” ,可以理解为“礼是人修身之器”。     

副词"又"的语气用法

副词"又"的用法很复杂,这种复杂性导致了学者们在描写其用法时常有不同的看法。实际上,"加强反问"、"加强否定"、"表示转折"这三种语气用法可以作统一的描写,即突出对立关系,又使结果得到加强。     

感觉的双重意义--德勒兹美学的一种诠释

文章深入分析了德勒兹的《感觉的逻辑》 ,阐明了感觉的逻辑就是“事件”本身的逻辑 ,进而分析了感觉的双重含义 :作为事实层面的感觉和作为可能性的感觉 ;并结合前者分析了传统美学的缺陷 ,结合后者论述了德勒兹的“无器官的肉体”概念即表明了肉体自身的开放与综合的状态。最后结合传播学理论引申了其感觉综合理论的意义     

Of Knights, Knaves and Merchants: The Case of Residential Care for Older People in England in the Late 1990s

This paper examines the motivations of a sample of fifty providers of residential care for older people in England in 1997. The theoretical point of departure is the "knights and knaves" categorization suggested by Julian Le Grand. A cluster analysis of the expressed motivations of the providers of residential care suggests three types: empathizers, professionals and income prioritizers. These combine knightly and knavish motives in varying degrees. Le Grand's recommendation that strategic policy towards actors in welfare services should be robust about motives is endorsed. However, a third, "mercantile", aspect of motivation is revealed reflecting providers' needs to exercise control over, and experience ownership of, their enterprises. This should also be taken into account in the design of policy. Policy decisions that are insensitive to this aspect of motivation are likely to be misguided and flawed.     

"Bridging the Gap": New Relationships between Primary Care Groups and Local Authorities

Current policy places great emphasis on the development of "partnerships", particularly between NHS and local authority services, with the aims of increasing service coordination and delivery and improving health. To this end, primary care groups (PCGs), at the forefront of NHS organizational developments, are required to include a social services representative on their governing boards; similarly, primary care trusts (PCTs) have a social services representative on their executive committees. Drawing on a representative longitudinal national survey of English PCGs, the paper evaluates the contribution of these new governance arrangements to the development of inter-agency partnerships. Despite poor histories of collaboration and some major organizational barriers, there are some signs of progress, with social services representatives playing an active part in PCG affairs and having clear lines of communication about PCG matters with their employing authorities. Equally significantly, PCGs have also quickly established a wide range of contacts directly with other local authority services and departments. However, these early gains risk being limited by traditional professional inequalities between social work and medicine and, in particular, by the prospect of further organizational upheaval as PCGs merge with each other and/or acquire trust status.     

诸神之争的再阐释:一个社会学的结构视角

世俗化及逆世俗化范式的对立其实蕴含着更大的连续性,即如何理解宗教多元主义背后的诸神之争,总的来说,韦伯之后那些解释宗教变迁的理论范式均未突破韦伯对宗教的比较研究范畴,难以在当前复杂而多元的文化环境下为个人提供总体指导,但是二者共同揭露了诸神之争条件下西方宗教工具理性和价值理性交互作用所促成的理性化的动力机制,即西方宗教维护自身价值理性的方式从中世纪教会主导的政治性垄断过渡到现代性条件下宗教多元主义的市场化竞争。     

“帐簿”叙述与中国古代小说的文本建构

由于古代小说通常按照史书"系之年月"的历时顺序叙述故事,而这种叙述方式又如同记账,因此我们不妨称之为"帐簿"叙述."帐簿"叙述首先是一种"拟史"叙述.因"帐簿"叙述本身存在着时序刻板等缺陷,故张竹坡等人不满于把有意"错乱其年谱"的<金瓶梅>等小说定性为"帐簿",提出了"变帐簿以作文章"的创作追求,这实际上代表了人们对小说"如史"而"胜史"的期望.凭实说来,"帐簿"叙述曾经以其文化底蕴有功于小说的文本建构,一方面,佛教因果性的孽偾观念推出了一批借还性质的"帐簿"小说;另一方面,受道教功过观念的影响而在民间社会流行的记录善行与恶行的"功过格"也催生了一批报应性质的"帐簿"小说.