The individual rationality of maintaining a sense of justice

Let us say that an individual possesses aprincipled preference if she prefers satisfying her preferences without violating the principles of justice governing her community to satisfying her preferences by violating these principles. Although living among possessors of principled preferences benefits individuals, maintaining such a preference is individually costly. Further, individuals can benefit from others possessing principled preferences without themselves possessing one. In this paper, I argue that occupying a choice situation which mirrors key aspects of our own situation, maximizing rationality requires individuals to develop and maintain principled preferences.To establish that maintaining a principled preference is individually rational for the occupants of such a choice situation, I define a range of individual strategies for them, model their choice of individual strategies as a game, and argue that this game involves an equilibrium in which all of its participants would choose to develop and maintain a principled preference.     

Regulating The Abject

In this paper, through an examination of mostly British make-over television programs we examine how the feminine has become a new site of limitless possibility and endless consumption, the fulcrum of intensifying processes of neo-liberal reinvention of continuously making over the self into successful, post-feminist bourgeois subjects. We argue that the central premise of contemporary make-over programs is the question: “Is the transformation of abject subjects possible?” We also suggest the focal object of transformation in many shows is the working class woman who fails both as subject/object of self-reflexivity, desire, and consumption. We argue it is her mind and body that represents a core site of abjection—a subjectivity designated as uninhabitable and therefore also a central site of regulation. It is upon the working class woman's mind and body that the drama of possibility and limitation of neo-liberal reinvention is played out. We also argue that it is perhaps in reference to that which is made abject and uninhabitable that it becomes possible to talk about class as a dynamic of identifying against what we must not be, and which fuels incessant attempts to refashion selves into generalized and normalized bourgeois feminine subjects.     

天籁与独化——庄子的"相对主义"考辨

现代哲学史家多将庄子归为相对主义者,但这种解释既与庄子在中国文化中的作用不相称,也与《庄子》的文本不合。本文通过对庄子哲学的中心概念"天"、"天籁"的考察,认为判庄子哲学为相对主义乃出于误读,这与庄子吊诡的言说方式易遭人误解有关,而更重要的是郭象的"独化说"所造成的影响,而郭注对于《齐物论》中"天籁"概念以及"自己"一词的解释是其关键。     

教化与自化在王弼《老子注》中的展开

王弼 《老子注》一向被视为是对 《老子》思想最具哲学意味的阐发,其贡献在于将《老子》的思想以更为概念化、理论化的方式呈现。从 《老子》关于教化与自化的论述出发,展示王弼注如何将此论述收摄到他所提出的 “无”的概念及 “以无为本”的命题之下,以及王弼如何通过“有形”“无形”之辨的论述来撑起他要建构的新的理论言说系统。     

杜维明儒学宗教性思想探析

20世纪儒学研究的一个重要课题就是关于儒学宗教性的研究。第三代新儒家学者杜维明一方面继承了前辈学者们的学术研究成果,另一方面作出了他的创新。他关于儒学宗教性的主要观点包括两点:一是内在超越;二是一种作为群体行为的终极的自我转化。在第二点中他突出强调了社群是个人自我转化的有机组成部分,这一点构成了他对儒学宗教性课题研究的特色。     

少数民族大学生向民族优秀人才的自我转化

少数民族大学生自身价值的提升关系到西部少数民族地区各项事业的建设与持久发展。文章从少数民族学生的特点出发,提出了在大学四年里,少数民族大学生应有意识地分阶段培养＂四种能力＂,既＂自主学习能力、理论思维能力、科研创新能力和咨政能力＂,以此逐渐提升自身价值,最终实现向民族优秀人才的自我转化。     

郭象《庄子注》中顺性论思想

郭象依“性”建立起一个完整体系，可以称之顺性论，并通过顺性独化、顺性逍遥、顺性无为和顺性即圣四方面加以展开。顺性独化，即万事万物，包括自然、社会及人都是本于性而独化的。万物顺性自足而相齐，进而顺性自足而达到自由逍遥。顺性无为，即无心以顺有，因循顺性。应用于社会政治生活中，就是要求君道无为臣道有为，天下的大治在于民各得其性。顺性即圣，建立新“内圣外王”；圣人是肯定现实、应世的，是游外以弘内，内外相冥的。