析僧肇对佛学“空”观的论证——附:《不真空论》今译

僧肇通过论证现象与本体、＂有＂与＂无＂、名与实的关系,构建了＂不真,故空＂的本体论,形上思维达到了当时的最高水平,推动了中国本体论哲学的发展,也为后世佛学进一步证＂空＂提供了重要思想资源。     

从名实之争到言无定论 ——语言与思维关系的研究

该文是关于语言与思维关系的讨论。介绍了古希腊、古罗马哲学家对语言问题的看法，以及古代中国先哲的解释。然后从汉语成语入手，展示了墨家名学研究的科学性。对英语中的换称现象进行了分析，进一步考察了名实之间的关系，强调了跨学科研究在语言与思维关系探索中的重要作用。通过古代先哲对于名实之争的讨论，以及现代语言学言无定论的观点，结合实际的语料分析结果，揭示了语言与思维之间的关系。     

中世纪两种语义学及其现代重建

以西班牙的彼得为代表的实在论语义学和以布里丹为代表的唯名论语义学代表了中世纪逻辑领域两种不同的完整语义学。然而,它们在语义学上的不同并不在于其本体论基础或本体论承诺,而在于建构语义学的方法与思路,即范式。我们可以通过不同的逻辑策略消除实在论语义学中不必要的本体论承诺,从而在逻辑学领域实现两者的部分融合|唯名论语义理论因之可以通过副词化的手段从实在论语义学中获得。而对两种语义学合理的现代重建,既可表明唯名论与实在论的区别,又可表明唯名论语义学如何用纯粹自然逻辑的方式恰当地表达现代逻辑标准量词理论。     

Mind Matters

The conceit that either mind is reducible to matter or that mind is utterly ethereal is rooted in a mind‐versus‐matter dichotomy that can be characterized as the modern error, a fatally flawed fallacy rooted in the philosophy and culture of nominalism. A Peircean semiotic outlook, applied to an understanding of social life, provides a new and full‐bodied understanding of semiosis as the bridge between mind and matter, and human biology and culture. I begin by first delineating the false divide and showing Charles Sanders Peirce's alternative to it, then explore the implications of a semiotic approach to mind as transaction, then consider the self‐transcending nature of the human body‐mind. Finally I outline my ecological, biosemiotic account of mind, which reveals that, indeed, mind matters, and in ways that unexpectedly resemble the forms of animism that characterized the hunting‐gathering foragers through whom we anatomically modern humans emerged.     

唯名论:霍布斯的法律概念的哲学基础

霍布斯的唯名论主张,根本没有所谓的“一般”事物,只有个别事物才是真实存在的,特别是只有个体意志的存在而没有普遍的“正确理性”。这样,如果个体仅凭自己的意志冲动行事,就会引起道德或价值的冲突。唯一的解决办法,就是确立一个最高权威———主权者,用它的意志来替代众多个体的意志。主权者的意志就是法律;法律的本质乃是出于主权者的权威。因此,霍布斯的法律概念基于他的唯名论之上。     

略论中世纪唯名论和实在论的斗争

从古至今的一切哲学思想都存在着唯物主义和唯心主义的对立和斗争。中世纪的经院哲学虽然在封建教会的严格控制和监管之下,但从其产生之日起就存在着正统派和非正统派的斗争,即唯名论和实在论的论战,其论战的实质是唯物主义和唯心主义相互斗争的特殊表现形式。     

哲学的蛰伏－－浅议经院哲学及其启示

中世纪的经院哲学从根本上来说是关于神学的哲学 ,其世界观、价值观是建立在对虚无飘渺的上帝的信仰以及盲目崇拜之上的 ,其方法论也体现在对上帝的论证之中 ,繁琐、空洞、教条是其主要特征 ;但是经院哲学客观上起到了一种承上启下的作用 ,它对于理性与信仰、人性与道德、自由与必然等方面的论证给以后文艺复兴时期的哲学提供了丰富的素材 ,其中也有一些合理的成分 ,我们应该用批判、继承的眼光去看待它     

唯名论与唯实论之争:社会学内部的对立与动力--有关经典社会学发展的一项考察

在西方社会学160多年的发展中,一直存在着社会唯实论和社会唯名论两种对立倾向:前者认为,社会是由个体组成的,但是社会一旦形成,作为一个整体它具有先前的个体所不具备的突生性质;后者则认为,个体是最为重要的实体,而社会不过是一个虚幻的存在物,其基本的性质是由个体的性质所决定的。在经典社会学时代,这样一种对立的普遍存在,既造成了社会学家之间的巨大鸿沟,又成为推动社会学发展的内在动力。而这种对立和动力至今仍存在于宏观社会学和微观社会学的分歧之中。     

Interpretative Freedom and New Combination: The Way in Which the “Middle Class” Has Been Narrated

The English words “middle class” have experienced much more connotations and denotations—typically “bourgeoisie,” “white‐collar,” and professional—than any other class‐referring word since the latter half of the 18th century. On the one hand, in response to such diverse narrations during about two and a half centuries, I partially agree with some of the nominalistic theories of class, in that the middle classes were not created until they were named by contemporaries. On the other hand, my view diverges from those theories, in my asserting that the contemporaries have had an interpretative freedom to recognize “middle classes” only within the bounds of plausibility on the side of the realistic social world. The typical middle class in each period has emerged in such a way that Schumpeter's new combination is performed in a stage of recession by new entrepreneurs, who will move into the “middle” strata and hold some cultural leadership but still obtain inconsistent statuses, to be recognized as “middle class”ex post facto in a boom time. Two Kondratieff's cycles have had one recognition of the typical “middle class.” The new combination is one of the pressures bringing middle classes into a modern society, contrary to the so‐called class decomposition into the two poles.