英文摘要

Cultural Ways of Raising Moralities of Domestic Citizens
WANG Xiang-feng （School of Liberal Arts, Liaoning University, Shenyang, Liaoning, 110036）
Abstract：Raising the morals of domestic citizens is a basic task in the construction of socialist morality in China, which is fundamental for the revival of our nation. A comprehensive enhancement of citizens＇ morals can be realized in various ways. However, cultural ways of exerting silent transforming influences on the people, building up effectively the positive social atmosphere, raising the morality of domestic citizens, and promoting a steady development of moral construction are experiences proved right by history and reality. Moral declines, lack of credibility and integrity, and other phenomena violating socialist moralities as demonstrated mainly in some fields must be changed through the effective and comprehensive cultivation of people＇s minds, which also manifests the functions of culture, i.e. creating the positive social atmosphere, educating people, serving the society and promoting actual development.     

On Realization of Lofty Ideas of Human Nature： Practical Rationality

The widespread hedonism shows that the worship of wealth based on the alienation of human nature can not become the belief pursuit of modem society. To solve the alienation of human beings and the problems concerned, it is necessary to have solid realistic interests and the rational spirits beyond wealth value. The previous rationality built on individualism fails to deal with the belief crisis of the society. The way out of it lies in the reconstruction of human rationality and the transforming of rationality from individual one to practical one.     

海德格尔的“境域格式”概念解析

在与胡塞尔以及康德的思想对话中,海德格尔产生了"境域格式"的概念。胡塞尔主要把"境域"理解为理论直观行为的背景,海德格尔则把"境域"理解为日常实践行为的前提。在康德那里"格式"是联接感性质料与知性范畴的桥梁,在海德格尔那里"格式"为此在的综合行为提供了规则。海德格尔的"境域格式"概念提示我们要注意在日常实践行为整体性中使得"事先"综合得以可能的存在论意义上的和时间意义上的规则。

Abstract：

Heidegger created the concept of horizontalen schemata in the dialogue of thought with Husserl and Kant.Husserl understood Horizont mainly as the background of the action of theoretical intuition,and Heidegger regarded it as the precondition of practical ones in everyday life.In Kantian theory,Schemata is the bridge connecting sensuous material and the categories of understanding;for Heidegger,however,Schemata "provides" rules for Dasein s synthetical action.As to Horizontalen Schemata,Heidegger called atte...     

On Jinggangshan Creative Spiritand Its Contemporary Value

Abstract：Jinggangshan spirit, a product of its historical conditions, is a great spiritual monument in the history of the Communist Party of China. It has abundant connotation but it core content is the creative spirit that includes two basic senses： pioneering spirit and combination of theory with practice. The Jinggangsgan creative spirit expired the Communist Party of China in leading the Chinese people to overcome all dangers and difficulties, win the victory of the New Democratic Revolution, and establish the socialist system. In today＇ s situation of reforming and opening up to the outside world and in the effort to build up socialist modernization with Chinese characteristics, the Jing- gangshan creative spirit is still worth to inherit and carry forward.     

“物”“我”如何“通”——庄子“与物无际”与“不以物易己”的哲学分析

以广义的存在为背景,人与物既呈现为彼此区别的存在形态,又展示着二者之间的相关性。就狭义的"物""我"之间而言,其涉及人与外部世界中对象的互动。庄子认为,与本体论立场上的物与物之间的相互沟通、转化相应,物我之间也呈现出"通而为一"的价值论的内涵,基于此,庄子对人与物之间以何种方式走向"通"进行了考察,认为物与我之间的相互沟通具有过程性的维度,并具体体现在以言称谓物、"以意致"之上,同时须坚持"以德为本"的待物方式。     

ABSTRACTS OF MAJOR ARTICLES

The Agricultural Educations Initiating and Influence in the Late Qing Dynasty in Shandong
YUAN Peng - xin（ 1 ）
The agricultural education＇s initiating in the Late Qing Dynasty in Shandong is the result of the vari- ous kind of factors, such as Shandong local authorities, the regional gentry combined to participate in positively, and the background is that the Qing government carries on the educational reformation and ag- ricuhural technology falls behind. The agricultural education has the modern nature that is greatly differ- ent from the old The agricultural style education regardless of being in the education system education＇s development in Shandong that not only has opened and in the course content.     

WHITMAN IN CHINA

More than ninety years have elapsed since Walt Whitman, the celebratedAmerican poet, breathed his last. His poetry, however, is still sung far and widewith vitality and power. His rise to popularity has been so rapid that Leaves ofGrass has heen printed in almost all the world’s major languages. The great voiceof the New World is now speaking for people all over the world. In that sense,Whitman’s brilliant poetry has become part not only of the rare heritage ofAmerican literature but also of the rare heritage of world literature.     

The Wind in"The Rime of the Ancient Mariner

Generally, Coleridge's poems are mainly divided into two groups:one is to use common Language to depict commom things and common people; the other is to use unique imagination to describe supernatural things. "The Rime of the Ancient Mariner"belongs to the second group. Some critics blame Coleridge for his lack of morals in this poem, but in fact,this poem contains lots of morals, as Coleridge himself said.Coleridge succeeds in exploring the theme of sin and punishment by his rich imagination and by the depicting of supernatural things. In "The Rime of the Ancient Mariner", Coleridge intentionally built a symbolic world of the supernatural wind, the bird, the sun, the moon ,the ship and the sea. All these symbols serve to develop the theme of Fall and Redemption, and play so important a part in the poem that we even can take it as a symbolic poem. In the following pages, I am going to devote to the functions of the supernatural wind in particular. Coleridge bestows the wind with a great deal of supernat     

JOURNAL OF HOHAI UNIVERSITY （PHILOSOPHY AND SOCIAL SCIENCES）

The Difficult Transformation of Marx＇s New View of History in The German Ideology： Comments on Marx＇s Criticism and Inheritance to Hegel＇s View of History/Weng hanbing （School of Marxism, Southeast University, Nanjing 210018, China） Abstract： The German Ideology is very significant in the logical development of young Marx and the formation process and historical position of Marx＇s new view of history is an important research topic. Based on young Marx＇s criticism and Inheritance to Hegel＇s view of history, the paper discusses how Marx jumps out of the framework of Hegel＇s historical idealism through the study of economics. At the same time, Marx insists the logical belief from Hegel＇s view of history, which goes beyond the ideological method of bourgeois economics research. However, due to the limitations of Marx＇s economics research level and horizon, the construction of the new view of history and its methodology still bears a transitional nature. Key words ： Hegel ; bourgeois political economics ; view of history     

从“以经解经”到“以意逆志”——张载经典诠释的原则及其意义

"以经解经"与"以意逆志"是张载经典诠释的两大基本原则。"以经解经"要求"观《诗》则不知有《书》,观《书》则不知有《诗》",亦即"观书必总其言而求作者之意",从而"合内外,平物我,自见道之大端";"以意逆志"则既要求从"文"、"辞"出发,同时又要"不以文害辞,不以辞害志",并在对作者之意贯通性理解的基础上,由"文"以达"辞",又由"辞"以解"意";然后再通过"以意逆志"的方式,达到对作者"心"与"志"的直接把握。从"以经解经"到"以意逆志",就既表现出儒家经典含义之内在性与超越性的互补特征,同时也表现了其继承性与创新性统一的发展道路。

Abstract：

"Self-interpreting of Confucian Classics" and "undoing the goal with volition" are two essential principles of Zhang Zai s Classics Interpretation.The first principle requires one to forget The Book of History when reads The Book of Songs,and forgets the later when reads the former.This also means that when reading books the reader should collect the words and probe into their inwardness.The second principle requires that one should not misunderstand the real meaning out of diction,and not weaken the will o...     

论犯罪分层标准

犯罪分层标准可分为形式标准和实体标准两类。形式标准根据法定刑罚轻重对犯罪进行分层，其优点是直观、明确，缺陷是以立法者标准代替所有标准、缺乏逻辑性。实体标准根据犯罪本身的严重程度对犯罪进行分层。实体标准有三个视角，即国家视角、专家视角和民众视角，国家视角表达立法者对犯罪严重程度的认识和评价，专家视角表达刑事法学者对犯罪严重程度的理性认识，民众视角表达普通民众对犯罪严重程度的感受和评价。三个视角的犯罪分层结果存在差异，需要通过深入分析与多边讨论取得一致。实体标准的优点是科学性强、逻辑合理，缺陷是使问题复杂化。从科学性角度考虑，应该采用实体标准。     

双重理性视阈下近代中国嬗变轨迹与逻辑理路

工具理性和价值理性的辩证关系,以“格物”“致知”等形式生根于中国传统文化之中,“格物”可理解为追求工具理性的昌明,“致知”可理解为促使价值理性进入澄明状态。到近代,仁人志士们发起的救亡图存运动中,他们对工具理性和价值理性的辩证关系多有误读甚至忽略,致使相关变革不够彻底或是失败。基于此,通过深度剖析工具理性和价值理性的辩证逻辑,在深刻总结近代中国发展过程中4个典型历史事件基础上,运用历史分析法、逻辑归纳法、分析比较法等,揭示了近代中国走向进步的嬗变轨迹与逻辑理路。研究认为,这一理想化的逻辑理路可作如下表述:一方面,通过工具理性的“格物”,人们可以发现“致良知”和“致真知”等四大领域的价值理性;另一方面,四大领域的价值理性一旦进入澄明状态,又能够驱动社会发展的“六驾马车”向前发展。对照上述逻辑理路,洋务运动遭遇了双重“水土不服”,仅仅推动了社会发展的“半架马车”;戊戌变法和辛亥革命遭遇另外两种“水土不服”,是“无根”的事业。相比之下,陈独秀发起了新文化运动,请出“赛先生”和“德先生”,在重拾传统智慧的基础上,为中国社会进步开启了新的一页。     

博弈逻辑应用研究

博弈逻辑是博弈论和逻辑学相交叉的一个崭新领域,研究理性的主体互动行动中的推理过程,即研究博弈中的推理问题。目前对博弈逻辑的理论和应用研究都处于起步阶段。博弈逻辑在许多领域应用广泛,并已深入到企业人力资源管理工作中。从系统论的角度研究博弈逻辑的应用,以及＂有限理性＂条件下的博弈逻辑应用研究将是新的发展趋势。     

“摸着石头过河”的经济学释义简

“摸着石头过河”是富有中国特色、符合中国国情的改革方法。从经济学的角度来看,这种方法承认有限理性,符合制度变迁的认知逻辑和演化逻辑;尊重群众首创,更有利于形成稳定的经济秩序;注重行之有效,主张从实践中获得真知;便于动态调整行为决策,更契舍经济社会发展的现实需要。     

创新思维的逻辑学基础研究

创新思维是相对于传统思维而言的,是指在一定的历史条件下对阻碍认识发展和科学进步的既有思维模式和思维方法的深化、发展和突破,是从新基础、新视角、新机理和新特点来认识事物的心智活动。“任何科学都是应用逻辑”,逻辑的理性方式在哲学思维创新和科学创新中起着重要的工具和基础作用。     

论“中国梦”视域下的人民主体地位

党坚持人民主体地位体现了实现“中国梦”“为了谁”、“依靠谁”、“我是谁”的价值追问、力量源泉和责任担当。实现“中国梦”必须坚持人民群众的实践主体地位、价值主体地位、权利主体地位。当前,坚持人民主体地位面临官僚主义扩张、工具理性主义膨胀、社会分化加剧和公共理性欠缺等现实困境。坚持人民主体地位,应该围绕人民主体观强化公权力与人民的新型关系;围绕社会主义核心价值观建立科学合理的评价机制;围绕人民当家作主培养自尊自信、理性平和的新公民;围绕巩固“人民主体的核心”切实加强执政能力建设。     

命运共同体的构建与核心价值的认同——以科举制度创新为切入点

宋初的科举制度改革促进了“士绅/国家命运共同体”的构建,士绅阶层开始以天下为己任,将儒家道德理想普及于民间社会,即通过基层自治制度改革和创新增强民众的价值认同,进而在国家/士绅/民众共享和认同儒家核心价值体系的基础上构建起“三合一”的“民族命运共同体”,而贯穿其中的“道德契约”认同逻辑在协调民众/国家之间关系的“顶层认同”和日常生活中人际交往关系的“底层认同”中均显示出其历史合理性.重新梳理和认识传统的核心价值认同模式以及当代转型,正确对待其中的经验与教训,应当成为当前增强社会主义核心价值体系的社会认同和促进民主法制建设的历史文化前提.     

从政治逻辑到法律逻辑——建构和谐社会的方法论思考

用政治处理人民之间的利益冲突有两种方式：政治逻辑与法律逻辑。社会的发展是逐渐从政治逻辑走向法律逻辑的过程。本文以规范分析的方法辅之以实证分析的方法，试图揭示出社会从政治逻辑走向法律逻辑的内在合理性。     

理性重构和“法治“与“德治“的有机结合

西方理性是关注超验世界的普遍理性,它为人们提供一个严密逻辑的世界观.逻辑使法律的外在手段成为社会治理的主要形式.但建立在普遍逻辑基础上的道德是绝对的道德,人们无法用它去规范社会行动.中国传统理性是关注经验世界的经验价值理性,不关注普遍逻辑 .没有建立起逻辑,法律的外在手段难以实现.它是多样的、相对的,建立起了能较好地用于规范社会行动的经验的多层次的道德.要实现"法治"和"德治"的结合,必须重构理性.重构的理性必须是多样性和普遍性、价值和真理相统一的理性.在马克思的实践观基础上能建构起这一理性即"实践的理性"."实践的理性"具有双重品格,能实现"法治"和"德治"的结合.     

理性重构和“法治”与“德治”的有机结合

西方理性是关注超验世界的普遍理性,它为人们提供一个严密逻辑的世界观。逻辑使法律的外在手段成为社会治理的主要形式。但建立在普遍逻辑基础上的道德是绝对的道德,人们无法用它去规范社会行动。中国传统理性是关注经验世界的经验价值理性,不关注普遍逻辑,是多样的、相对的。没有建立起逻辑,法律的外在手段难以实现。它使多样的、相对的,能较好地用于规范社会行动的经验的多层次的道德建立了起来。要实现“法治”和“德治”的结合,必须重构理性。重构的理性必须是多样性和普遍性、价值和真理相统一的理性。在马克思的实践观基础上能建构起这一理性即“实践的理性”。“实践的理性”具有双重品格,能实现“法治”和“德治”的结合。