Dòng Nội dung
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“隐微传统”与政治哲学的重建——解读列奥·施特劳斯的“苏格拉底问题”= “Esoteric Tradition”and the Reconstruction of Political Philosophy ——An Interpretation to Leo Strauss’ “Socratic Issues” / 张敏. // Wuhan Universiy Journal. 2015, Vol. 68. // 武汉大学学报. 哲学社会科学版g2015, 第68卷.

21-27 p.

Leo Strauss is identified with his unique study on "Classical Political Philosophy"in contemporary western intellectual,the core work of which is to reinterpret the well-known"Socratic Issues"in history of thought.By contrasting poet Aristophanes and philosopher Plato in Ancient Greece,Strauss raises a version of"Two Socrates",which are"Young Socrates"who assailed justice or piety and lacked of self-knowledge,and"Grown Socrates"who defended justice and piety,and provided of Phronesis.Strauss explains the key reason to this"Change"is that Plato’s"Grown Socrates"has already realized philosophers must"descend to the cave"and undertake a political behaviour due to the understanding of the basic conflict between "Knowledge"and "Opinion",wisdom and agreement,or philosophy and political society.Meanwhile,the"Exoteric-Esoteric Double Teaching"rediscovered by Strauss’ studies on the philosophers of Middle Islam and Judaism provides an important theoretical tool to support his version of"Two Socrates".It is the very result of comprehensively explaining the general significance of the"Exoteric Teaching"of"Grown Socrates"that Strauss draws our attention to the"Priority of Political Philosophy":Political philosophy achieves to tame philosophy socially as well as protects the philosophic way of life donated to seeking for wisdom and truth
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历史唯物主义与马克思正义观的三个转向 / 李佃来. // Journal of Nanjing University: Philosophy, Humanities and Social Sciences 2015, Vol. 52, No. 5.
2015.
5-14 p.

在政治哲学史上,马克思是在大异于自由主义政治哲学的路向上理解正义问题的,其正义观实现了从道德正义到历史正义、从法权正义到制度正义、从分配正义到生产正义的深刻扭转。马克思之所以能够在对正义的理解上实现这三方面之转向,主要因为他是在历史唯物主义的视域中来检视和把握政治原则的,历史、制度以及生产,就是其历史唯物主义从广义到狭义、从抽象到具体的三个落脚点。历史唯物主义不是外在于正义理论的内容,相反它是马克思正义思想得以呈现的有效载体,或者说马克思正是依托历史唯物主义才使正义理论获得有效言说的。我们在参照和借鉴西方政治哲学的视角与观点来理解马克思的正义理论时,应当切入到历史唯物主义这个理论"源体"中予以探析,而不能越过这个"源体"作出解释。
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商鞅之“法”的政治哲学反思——兼论法治的功能、价值和精神 = Political Philosophy Reflection of Shang Yang’s Law——Concurrently Discuss the Function,Value and Spirits of Law-ruling / 吴保平; 林存光. // Wuhan University Journal(Philosophy & Social Sciences) Vol 68, No.3 (2015).
湖北省武汉市 : 双月, 2015
86-91 p.

This article takes the meaning and objective of Shang Yang’s Law as its starting point,which can help us have a better understanding of Shang Yang’s law-ruling thoughts.Shang Yang’s thoughts centered in"ruled the country by law",formed and expanded around "agriculture strategy".The principal part of the statesmanship is emperor in his law-ruling thoughts,but making the whole country rich and its military force strong is not the only purpose in his ideology,"all-people self-governance","the whole world’s stable","re-establish the highest moral"and "inherit the virtue in society"are the other political ideas to be achieved.From the political philosophy’s perspective,Shang Yang’s Law reflects the function,value and spirits of law-ruling.
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改造性批判与历史发生学批判——关于马克思《黑格尔法哲学批判》之“批判”概念辨正 = Criticisms of Transformative and Histogenetic Nature:A Study of the Conception of Criticisms in Marx’s Critique of Hegel’s Philosophy of Right. / ZHU Xue-ping. // Journal of Nanjing University: Philosophy, Humanities and Social Sciences 2014, Vol. 51, No. 4. // 南京大学学报 : 哲学社会科学 2014, 第一卷
2014
tr. 23-34.

"改造性批判"和"心理—发生学批判"构成了费尔巴哈"批判"概念的两面,只有由此出发,方可真正领会到费尔巴哈宗教批判(及其对思辨哲学的批判)的真正本质。同样,也只有由此出发,才能更好地领会马克思《黑格尔法哲学批判》中的"批判"概念。费尔巴哈的"批判"概念对马克思《黑格尔法哲学批判》一文的"批判"概念产生了决定性的影响,这种影响不仅体现在"改造性批判"上,也同样体现在作为费尔巴哈"改造性批判"的另一面——"发生学批判"中,而马克思的"历史—发生学批判"其实是源自费尔巴哈的"心理—发生学批判"。从马克思《黑格尔法哲学批判》中的"批判"概念与费尔巴哈的"批判"概念之间的内在关联,可以清晰地看出马克思与费尔巴哈之间的思想联系及其未来走向:对费尔巴哈的"改造性批判"的接受和运用表现了马克思对费尔巴哈唯物主义的接受;对"发生学批判"的接纳和改造则使马克思进一步转向了社会历史领域的研究,从而为日后超越费尔巴哈、创建历史唯物主义埋下了伏笔。
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杜威实用主义政治哲学考察 = John Dewey’s Pragmatism and its Political Philosophy / 张国清; 刘腾. // Journal of Huazhong normal University. Vol.54, No.4(2015)
2015.
73-82 p.

American pragmatist John Dewey suggests a comprehensive view of social democracy.He pushes democracy into all areas of human activities,even into religion societies or church communities,and he tries to unite scientific inquiries and social practices,to explore the coherence between public sphere and private life,democratic politics and liberty of belief.He believes that there is some inherent constancy among scientific experiment,democracy,freedom and social progress.He transforms the traditional metaphysics with a holistic experimentalism,replaces the arbitrary politics with the democratic politics,improves the expectations of the modern human life as a whole,seeks the continuity of philosophy,religion,science and common life,and justifies that democracy is the main way of human life.John Dewey leads pragmatism turning on political philosophy.In the second half of the 20 th century,his political philosophy profoundly affects new pragmatism,deconstruction and postmodernism.