“纵欲”“享乐”可能是杨朱的思想吗?

杨朱的思想是为我、贵己、轻物重生。他代表了那些对统治者和家族失去认同感的中下层民众,他们除了从事繁重的农业劳动来供养统治者,还要为国君卖命打仗,并不具有纵欲、享乐的条件,他们首先和主要关心的,是如何能在那个乱世生存下去。杨朱作为他们的代言人,不可能宣扬纵欲、享乐思想。     

当代艺术现象批判

当代是一个所谓后现代的时代.其精神状况主要表现为虚无主义、技术主义和享乐主义.在这样的境遇中,当代艺术也具有虚无主义、技术主义和享乐主义的特性.关于当代艺术本性的思考是关于它的批判.在批判中,艺术显露其本性.当代艺术的使命是为当代人的生存开辟新的道路.     

ASOBI IN ACTION

In the past 30 years, play (asobi) has become the subject of a heated ideological debate in urban Japan, reflecting processes of cultural transformation. During these years, a late consumer culture characterized by an incessant pursuit of playlike hedonistic pleasures has reached its apotheosis within a conservative social context that maintains high levels of conformity and prioritizes production. It is against the background of these sociocultural dynamics that the cultural conceptualization and appreciation of play have been negotiated between play as a subsidiary activity complementary to work life, confined within boundaries, and play as a phenomenon of greatest personal significance, hardly constrained by time or space. These dialectics have influenced collective imaginaries, transforming play into a symbolic activity through which people can experience and reproduce cultural rhetoric about social distinctions, values and priorities.     

倡导马克思主义幸福观的积极意义

纵观历史，各哲学派别对待幸福问题的总态度可集中地表现为：享乐主义幸福观、禁欲主义幸福观、功利主义幸福观，但究其实质，却都未能给出幸福内涵的满意解答，究竟什么是幸福、如何追求幸福始终困扰着人类。在科技如此发达的当今社会，幸福问题更成为日渐富裕起来的人们所思考和追寻的焦点，因而本文试图反思历史上主要幸福观的思想本质，界定幸福的内涵，倡导以马克思主义幸福观来指导人们追求幸福。     

欲望的纵情与狂欢——贾平凹20世纪90年代以来的欲望叙事

整体上看,贾平凹20世纪90年代以来的小说文本是纵欲主义欲望叙事的标本。他的写作代表了当代中国社会转型时期世俗化欲望书写与世纪末欲望本体化叙述的一个重要阶段。通过对贾平凹90年代以来小说文本中纵欲主义欲望观的综合因素进行系统的考察,力图揭示贾平凹在现代与传统二元对立下逐渐走向焦虑、浮躁与沉沦的具体原因,对形成其欲望叙事的文化心理特征及精神症候作一深度分析与反思。     

Disentangling Value Similarities and Transmissions in Established Marriages: A Cross‐Lagged Longitudinal Study

This study examined spousal value similarity and transmission across a 5‐year period on four value orientations: traditional family values, self‐determination, social criticism, and hedonism. Participants were 685 Dutch couples in established marriages. Structural equation modeling results indicated that spouses were moderately similar on all value orientations. Over time, spousal similarity remained for traditional family values, self‐determination, and social criticism and decreased for hedonism. Direct spousal transmission occurred on social criticism and hedonism with wives influencing their husbands. Multiple group analyses revealed that wives’ value transmission to husbands occurred only within couples with similar social positions (in education and religion) and with higher degrees of marital satisfaction. Findings confirm that experiences in one’s family of destination contribute to midlife value development.     

社会状态与精神状态同步发展——法国罢工文化透视

在法国,罢工现象司空见惯,在某种程度上已经成为了法国百姓生活,乃至法国社会文化的一部分。长期以来,我国学术界对此仅限于报道层面,缺乏较为深入的分析。本文在对国外文献深入研究的基础上,从法国社会的价值观、劳动管理体制以及法国文明基因等方面入手,对法国罢工文化进行了深层次的剖析、研究。文章认为,在法国文明形成的宽松的社会和政治环境下,享乐主义、平等价值观主宰下的个人主义劳动观与福利社会结合后自然导致劳动管理体制的一再失效。因此,合理而有效的罢工无疑是不断改善劳动管理体制的一个对策,是劳动者对劳动意义再认识的一种途径,是实现社会状态与精神状态同步发展的一种举措。     

Goals of Action and Emotional Reasons for Action. A Modern Version of the Theory of Ultimate Psychological Hedonism

In this paper we present a modern version of the classic theory of “ultimate psychological hedonism” (UPH). As does the UPH, our two‐dimensional model of metatelic orientations also postulates a fundamentally hedonistic motivation for any human action. However, it makes a distinction between “telic” or content‐based goals of actions and “metatelic” or emotional reasons for actions. In our view, only the emotional reasons for action, but not the goals of action, conform to the UPH. After outlining our model, we will elucidate the similarities and differences between our model and classic UPH. In this context we will clarify several basic misconceptions regarding classic UPH. In a next step, two major criticisms of the theory of ultimate psychological hedonism will be discussed, that is (1) the statement that the hedonistic principle has no motivating effect at all and (2) the argument that the hedonistic motivation is only one of many motivations of human actions. We believe that both of these arguments can be refuted. Finally, we will discuss the compatibility of our model with evolutionary theory.     

几个幸福难题之我见

从分析幸福概念、幸福价值和幸福本性中可知：幸福,就其形式、样态来说,它是主观的,是主观的心理体验;就其内容、内在本性来说,它是重大需求的满足,是存在发展的完满,因而是客观的,具有不依人的意志而转移的客观本性。所以,幸福既具有主观性又具有客观性,是主观与客观的统一物,是主观幸福与客观幸福、虚幻幸福与真实幸福的统一物。     

当代西方大众休闲发展评析

大众休闲首先在发达资本主义国家获得发展,但却产生了休闲工作化、休闲物质化和休闲娱乐化的困境。困境产生的根本原因在于资本主义私有制,从这个根源出发,生产主义导致了休闲工作化,消费主义导致了休闲物质化,享乐主义导致了休闲娱乐化。只有通过资本主义社会的整体变革才能从根本上消除这种困境。