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“道”与“君子”:儒家的自我修养论 = Dao and Chun Tzu:Confucian Theory of Self-cultivation. / Huang Guangguo.
// Journal of Huazhong normal University. 2014, Vol. 53.
// 华中师范大学学报.人文社会科学版 2014, 第53卷 166-176 p. Following the principle of cultural psychology:"One mind,many mentalities",this article first proposes an universal Mandala model of self,then uses it as a framework for analyzing pre-Qin Confucianists’related discourse for the sake of constructing culture-inclusive theory of Confucian self-cultivation.Pre-Qin Confucianists expected every"person" to become a chun tzu,they proposed numerous words of wisdom to teach their disciples how to cultivate themselves with Rendao(Way of Bevovelence)and how to pursue the growth of knowledge by hard-working.Eckensberger’s action theory is cited to illustrate the Confucian theory of selfcultivation,which is used to criticize Max Weber’s misunderstanding on Confucianism in his famous works on Religions of China.Using this case as an exemplar,the author expects to illustrate how to construct culture-inclusive theory of psychology by the approach multiple philosophical paradigms in order to integrate scientific psychology and intentional psychology.
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《荀子》的“类”与道的范畴化发展 = Xunzi’s Thinking on Lei and the Categorization of Dao in the Pre-Qin China. / JIANG Chong-yue.
// 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 2014tr. 99-112. Hegel says,in his Lectures on the History of Philosophy,that the Chinese have a great reputation for their culture; but they have nophilosophy in a strict sense.As the supreme essence,Dao is put forward,and yet is the universality of an abstract kind.In its switch from the abstract to the concrete,the concept Dao fails to leave any space for the Chinese to create a kingdom of categorization.But,is he justified in saying so? It is Xunzi’s idea on Lei that can give an answer to this question.Xunzi thinks that Dao can be grasped from various aspects,so-named as Lei( the Chinese counterpart to the western concept of category).He goes further that Li( the Chinese counterpart to the western conceptof reason) is determined by Lei,where Li( reason) stays.And the reasons in concrete things are different as long as Lei,the categories they stay within,are different.Dao obtains its categories or determinations when it switches from the abstract to the concrete.The purpose of his epistemology of Jiebi( removing the obstacle of one-sided view) is to know the Daos of the concrete things.His theory of Zhengming( the rectification of names) insists that each Lei has a corresponding name.When the Lei is different,its name must be different,too.Obviously he deals with the concrete things through the categorical concepts.He even maintains that thinking on Lei should be based on feeling and experience.Therefore,his thought can be classified into empirical philosophy.Xunzi’s thinking on Lei just stands between Laozi’s Dao and Han Feizi’s Dao-Li theory.It strongly proves that the ancient Chinese do have the potentiality to build up a categorical kingdom.Nevertheless,it must not be denied that,compared with the ancient Greek philosophy,the Chinese philosophy is weaker in conceptual and categorical thinking,due to the strong influence of its political utilitarianism.
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试说《老子》之“道”及其中含蕴的历史观 = Dao in Laozi and Its Philosophy of History. / LIU Jia-he.
// 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 2014tr. 87-98. With the examination of its inner coherence,Dao in Laozi can be comprehended in terms of the contradictions in its historical development.Dao can be a constant Dao that cannot be told of,or a non-constant Dao that can be told of.By the same token,a name can be a constant name that cannot be named or a non-constant name that can be named.The positive and the negative turn to be two sides of the same contradictory entity.Hegel said,in his Lectures on the History of Philosophy,that Dao in Laozi takes nihility and voidness as its supreme essence.If so,Laozi’s philosophy would still be on its most preliminary stage.Being mostly dealt with in Laozi,the concept of Dao,as to its meaningfulness,development and usefulness,is to be approached to in the way from the abstract to the concrete.The first way from the abstract to the concrete is that from Dao to Li( logic),and then to the images and the numbers.If we turn our eye to the social history of human beings,then the first step from the abstract to the concrete will be the development from Dao to De( virtue).Through De,Dao gives its concrete functions and usefulnesses in the social world.De has the same inner contradictions as Dao does.As we can see that the logical development in Laozi from Dao to De,to Ren( benevolence) and Yi( righteousness) and to Li( propriety) is an evolutionary development from one contradiction to another,and this is exactly the development of human history and culture.Each following stage will be an inevitable consequence of its predecessor.Therefore,the development is of necessity and inevitability.It is a great breakthrough in the ancient history of both Chinese and Western philosophies,that Laozi found,from his treatment of the inner contractions in Dao and De,the necessity and inevitability of historical development.
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辩证发展观在古代中国的觉醒——道儒两家以“反”为主题的理论探索 / 蒋重跃.
// Journal of Nanjing University: Philosophy, Humanities and Social Sciences 2015, Vol. 52, No. 5.
// 南京大学学报 : 哲学社会科学 2015, 第4卷 2015.65-94 p. 春秋后期,古代中国文明进入了最为深刻的社会和文化变革阶段,宗法制度遭到破坏,平民社会的种种因素兴盛起来。一时间,新旧杂陈、正反淆乱。面对日益尖锐的社会矛盾,周代的天命观已无力回应。而刚刚从周王室脱离出来的老聃则提出了一个振聋发聩的观点——"反者道之动":道指事物发展的动力和法则,事物总是朝着相反的方向变动,正反之间的矛盾运动是不以人的意志为转移的客观现实!老子的发现说明,超然于新旧势力的知识精英敢于直面矛盾,其"意识的觉醒"(黑格尔意义上的)已经达到了空前的高度。此后直到西汉中期,分封制与郡县制、宗法制与齐民制时而冲突时而妥协。在老子开创辩证发展观之后,儒家思想精英对这种条件下伦理文化发展的深层结构做了创造性的探索。孔子发明了中庸观念,要求与时俱进,正反兼顾,以权变改良传统。孟子高举行权的旗帜,主张以反对礼文并回复礼所赖以生存的仁爱来实现传统的发展和延续。荀子创造了虚壹而静的解蔽方法,用来认识事物的矛盾;但在政治和文化领域却迷信规范,把礼教推尊到无以复加的高度,未能给行权留下足够的空间。
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