自然之性和仁义之性——程颢人性论的两重性

程颢的人性论是学界研究的难点,有多种观点并存。要正确理解程颢的人性论,需要结合他所面临的辟佛与弘扬儒学的文化背景。为了批判佛性论,他吸取告子"生之谓性"说以肯定人的自然之性。他继承并发展孟子的性善论,使其在理论上更加完善。程颢对自然之性和仁义之性皆持肯定态度。然而,自然之性和仁义之性毕竟有所不同,前者杂气禀而有善恶,后者不杂气禀而至善。未能处理好两者的关系,是程颢人性论的不足之处。     

Nature,art and artfulness

[E]cosocialism entails different and more complex judgments of value than first-epoch socialism. It demands of us that we take into account a kind of valuation distinct from those values, attached to use and exchange, that enter into economic calculation. Once we open ourselves to the ecosphere, a realm of intrinsic value opens as well, a value inhering in ecosystemic being …. What is called an “ecocentric ethic” is essentially ethics in defense of intrinsic value. Simply put, it is the refusal to reduce the world to cash, and to knuckle under to the lords of economic calculation. … This perspective becomes necessary in the overcoming of the ecological crisis, and therefore the climate crisis as well. It is the deepest level of the resistance to capital, and the foundation of all others.1 ¹Joel Kovel, “Ecosocialism, Global Justice, and Climate Change,” Capitalism Nature Socialism, Vol. 19, No. 2, June 2008, p. 9.      

探析老子“道法自然”与卢梭“回到自然”

老子是先秦道家思想发展史上的代表性人物之一,其上承杨朱的隐逸思想,提出了"道"的哲学观念,以自然天道关照社会人道,主张贵柔不争,贵身爱身,绝巧弃利,小国寡民,有所不为方可有为等思想。卢梭是法国18世纪启蒙思想家,他出生于实行人民主权的日内瓦共和国,从小深受日内瓦共和国主张的自由和平等的思想影响,主张人要回归到自然状态才能实现真正的平等。     

人类政治文明与自然关系的发展

生产力是政治、文化等上层建筑的基础.在人类社会发展的不同阶段,不同的自然发展条件决定了不同的政治文明.农耕文明造就了封建政治,封闭的小农经济和落后的生产力是滋养专制王权的土壤;工业文明造就了民主政治,社会化生产和自由平等的市场经济是民主制度产生的基础;信息文明造就了和谐政治,信息的及时、快速传播和沟通则是和谐政治生活得以产生的条件.人类社会必须顺应生产力的发展,创造与自然关系发展相适应的政治文明.     

Raymond Williams,Romanticism and Nature

This article discusses the important British social, literary and cultural critic, Raymond Williams, in his relation to Romanticism, seen as a broad movement of protest expressed in many cultural fields against the conditions of life in capitalist modernity. After exploring the Romantic dimension of Williams’s major works, including Culture and Society [Williams, Raymond. 1958. Culture and Society, 1780–1950. New York: Harper & Row], The Country and the City [Williams, Raymond. 1973. The Country and the City. New York: Oxford University Press] and several works of the 1980s, the article focuses on his trajectory from the ecological point of view, in terms of his attempts to deal with cultural attitudes towards Nature on the one hand and threats to the environment on the other.     

对马克思关于人的三重本性思想的探讨

在马克思那里,人在实践中将自身展现为三重本性的存在,即"人直接地是自然存在物"、"个人是社会存在物"、人是"自由的有意识的生命活动"的存在物。他从人的本性需要以及求得满足的方式两方面,把个人看作是一个生命成长的过程、把社会看作是一个随着人的需要和生产方式不断发展而由低级阶段向高级阶段无限趋升的过程,这样,就由人的本性伸达到对人的实践本质的深层觉解。人之谜、历史之谜在更深层本质上得到了澄明。     

Nature,Dialectics and Emancipatory Politics

Ecofeminist theory and politics, which originally grew out of the radical feminist movement and peace and environmental movements of the early 1970s, is composed of many voices. Since the 1970s, ecofeminists have emerged in such places as India, with the work of Vandana Shiva, and Australia, with the work of Ariel Salleh, among others, expanding beyond their Western origins. Like feminists, ecofeminists do not claim a single theoretical position and practice. And like feminism, ecofeminism is constantly changing, motivated, in part, by the lively theoretical debates within it. The purpose of this interview is to introduce the reader to ecofeminist philosophy, to explore what ecofeminism is, what ecofeminists' central debates are about, where they are going, and what ecofeminism's possibilities are as a theoretical tool for understanding the underlying structures of social and ecological problems.

Barbara Holland‐Cunz has contributed to ecofeminist theory and politics since the 1970s. She has been an active member in the feminist movement, the anti‐militarist movement, and the anti‐nuclear movement in Germany since 1978. She holds a Doctorate of Philosophy in Political Science from Frankfurt University, where she currently teaches in the Women's Studies center in the Social Sciences Department. Holland‐Cunz' research areas include political theory, philosophy of nature, feminist politics and utopias, and the history of ecofeminism. The courses she teaches include: feminist theory and epistemology, gender in political theory, political strategies and Utopian thought, and ecology and the philosophy of nature. Holland‐Cunz lives in Frankfurt am Main, Germany and is an Editor of CNS.     

Habit,Sittlichkeit and Second Nature

Abstract

Discussions of habit in Hegel’s thought usually focus on his subjective spirit since this is where the most extended discussion of this issue takes place. This paper argues that habit is also important for understanding Hegel’s Philosophy of Right. The discussion of habit and second nature occur at a critical juncture in the text. This discussion is important for understanding his notion of ethical life and his account of freedom.     

Rousseau's Dream: Nature and Artifice

Abstract

Nature,' can never be for us an objective reality. In one form or another, we must represent the natural world to ourselves, and these representations are both cultural and ideational. It is through them that we respond to nature: intervening by our absences or presence, by our scientific curiosity and artistic expression, by classificatory passion and economic calculus, by practical measures to harness the powers of natural forces and by prayer and magic.     

Nature,culture, and civil society

Abstract

Civil societies are related in complex ways with the nature that surrounds them. Drawing upon ecological principles, social, economic, and political theories, and empirical evidence from environmental psychology, we explore the ongoing dialectic between nature and culture—how humans alter nature and nature alters humans, their cultures and associations—with particular reference to civil society. In our view, civil society scholars overlook much by not paying close attention to nature. Nature provides opportunities for citizens to work together to improve their neighborhoods, schools, and workplaces. Joint action can improve the physical and psychological health of people while also restoring and protecting natural systems. Indeed, a vibrant civil society is essential to achieve the many nature-related goals that require co-ordinated action at landscape scales. At the same time, nature provides appealing opportunities to strengthen the types of social values and institutions that are vital to all versions of civil society. We consider the various forms of civil society that are needed to promote healthy, appealing environments, using specific examples of community-based civic engagement. We particularly endorse citizen-run associations (i) that embrace nature-respecting normative values; (ii) that work with land and undertake political action; and (iii) that encourage participants to become more alert, engaged members of their natural homes.     

社会建党的概念和实质初探

社会建党论是马克思主义党建理论的基本概念和应有之义。党的建设的内容可分类为思想建党、政治建党和社会建党三大内容和主题,其中社会建党是马克思主义革命党在社会革命时代为完成党的社会革命的历史使命而进行的党的建设的新形式,其实质是党适应社会革命时代的时代主题和历史使命而进行的党的先进性建设、执政能力建设和组织结构建设。社会建党论着重从理论上分析在社会革命时代,党以社会革命的方法来实施的党的路线建设、思想建设、制度建设和组织建设的建党路线、建党内容和建党方法,阐明党围绕完成领导社会革命的使命而进行党的建设的实践形式、监督机制和评价标准等方面的内容。     

Discourse Ethics and the Problem of Nature

Abstract

In what sense could discourse ethics be linked with normative problems raised by the ecological crisis? Even if Apel and Habermas have not really addressed this question extensively, and even if their position in moral philosophy seems to develop and reinforce a neo-Kantian anthropocentric point of view, one can find in their works some evidence for the possibility of connecting a dialogical view with an ecological one. In order to defend the philosophical interest in highlighting this possibility, this essay analyses Habermas' position concerning the moral and ontological status of animality in particular, and attempts to situate this position within the history of Critical Theory.     

人性、权力与制度反腐

人性中的恶是腐败的深层基础,但权力的异化和滥用则是导致腐败的根本原因。必须正视人性中的恶及善恶互变现象,以外在的刚性制度约束和内在的文化心理约束激发人性的正能量;必须加强权力制约和监督,把权力关进制度的笼子里,防微杜渐、惩恶扬善,这是人性向善和政治走向文明的内在需求;必须加强制度设计,提高制度执行力,规范权力运用,防止制度虚置,形成不敢腐的惩戒机制、不能腐的防范机制、不易腐的保障机制,提高制度反腐的科学化水平。广大领导干部必须习惯于在监督下谨慎用权,为民掌好权,自觉抵制形式主义、官僚主义、享乐主义和奢靡之风的侵蚀,为全体人民的全面而自由的发展营造民主、平等、公正、和谐的社会氛围和精神乐土。