孔子“忠恕之道”及其道德价值解析

在物欲充塞的现代社会里，人们的道德行为逐渐失衡。孔子的“忠恕之道”能够给予我们极大的道德启示，对社会道德体系的重建具有重要作用。以孔子的“忠恕之道”为研究对象，解析“忠”、“恕”的含义及其辩证关系，说明“忠恕之道”的具体实践方法及对社会的道德价值。     

论孔子学术中的“道”

"道"在中国古代哲学里有着极高层次的意义。尽管先秦诸子对"道"的阐释各有不同,但它作为反映事物发生和发展的依据或原则却被共同确认,并被列为学术的最高范畴。孔子把"道"与"德"联系起来,用以表达社会伦常关系和人之为人的东西。于是,那使人感到神秘而不可企及的"道"的范畴便转化成了人人都可以践履的社会精神原则。孔子追求"道",把达"道"和护"道"作为学术目标。在孔子学术里,充满了对仁、义、礼、智、信等这些合乎"道"的精神内容的善性理解。     

孔子“仁爱”思想的伦理价值探析

孔子"仁学"的核心即"仁爱"思想是其伦理道德体系中最重要的组成部分,孔子的"仁爱"思想具有丰富的内涵,其中最基本的是爱人、忠恕之道、克己复礼为仁,这些思想对于构建今天的和谐社会具有重要的伦理价值。     

民国时期有关孔子“一贯之道”的解读

孔子"一贯之道"是一个涉及儒学主题的大问题,一直受到学术界的关注,成为儒学一大"公案"。民国时期对这一问题有三种解读模式:蔡元培、张岱年从人生哲学上解读,认为孔子"一贯之道"即曾子所言"忠恕";蒋维乔、胡适认为孔子的"一贯之道"就是"西洋论理学中所说的归纳推理",不单是推己及人的人生哲学;谢无量、冯友兰、范寿康认为孔子的"一贯之道"是"仁"。民国时期对孔子"一贯之道"的不同解读,显示了在20世纪初期中西方文化对话的大背景下思想家既主张引进西方文化,又肯定中国文化的态度,即在一种二维视野中对孔子思想进行诠释。这些研究成果不仅构成了民国时期儒学研究的重要组成部分,而且对于今天的孔子仁学研究也具有重要的参考价值。     

浅论孔子以“仁”为本的仁道思想

"仁"贯穿于孔子的整个思想体系之中,也是孔子儒学之中最高的道。而这一体现又内在于人的生命历程之中,人生意义的实现使得仁道思想得到彻底的彰显。在最一般意义上孔子所讲的仁道实际上也就是教人向善、择善而止于至善,从这个层面讲孔子所说的仁又具有一定的现实性。但仁毕竟又具有超越性,是凡人所难以企及的。因此,孔子的仁道思想也长期激励着士人为之终生奋斗。     

论孔子思想中的“勇”

在孔子的思想体系中,"知""仁""勇"是并重的。不过,长期以来,人们对孔子思想中的"勇"关注不够。"仁"是核心,源于人心,其实"勇"也源于人心,它需要以"知"为前提,以"礼"、"义"为限度。作个纵横比较则更有意思,孔子之"勇"和柏拉图有相近之处,它也是孟子和荀子之"勇"的源头。     

孔子"仁"的重要意义

仁是孔子学说的核心内容,仁贯通天人之间的关键词是一个“生”字。就仁与知的关系言,孔子有时是仁知合说,有时是仁知分说;就仁与礼的关系言,仁是质朴的内在情感,礼是人文的外部表现;就仁与孝、忠恕的关系言,孝、忠恕都是以仁心待人,都体现了对他人的尊重;就仁与生态的关系言,孔子仁学主张从孝开始,一层一层推出去,推到自然界的一切生命。     

论孔子“仁”的方法论实质

西周末年,诸侯纷争,礼崩乐坏,整个社会处在大动荡、大变革之中,特具忧患意识的孔子在思索如何从根本上解决这一系列问题的过程中应时代呼唤提出了"仁"。"仁"如何改变当时社会的动荡局面?推动、实现"仁"的方法原则与孔子的"和"具有一致性,"仁"之所以能够被推动和实现,正在于具有差异、变动、创生内涵的"和"的运用。也就是说,在方法论的意义上"仁"即为"和"。     

先秦儒家正义理念研究——细品《论语》

孔子作为儒家的创始人,在正义理念方面有着自己的见解,而孔子及其弟子的主要言行见于《论语》一书中。对《论语》中有关正义理念的核心范畴——"义"与"泛爱众"以得"仁","为政以德"以及"见贤思齐"的关系进行详细地分析阐述,可以得出先秦儒家正义理念中所包含的相关正义原则——平等原则与品德、才能原则,进而去其糟粕,汲取精华,为今世致用。     

孔子的孝道观

孔子作为儒家的创始人其思想核心是"仁",但"孝"却被他推崇到很高的地位,认为"孝"是治国施政的基础。在孔子看来,孝绝不仅是一个道德概念,还是人在日常生活中的实践准则,纬书说孔子有言:吾志在《春秋》,行在《孝经》。"孝"对于中国古代社会稳定、生活有序发挥了重大的作用,数千年来由孝文化潜移默化所积淀的道德观念习俗,在今天仍有相当的影响。     

Economic Democracy: The Left's Big Idea for the Twenty-First Century?

While the notion that parts of the economy should be subject to democratic oversight is not particularly new, it is only recently that the term “economic democracy” has begun to emerge as a political label and a political project in its own right. Interest in economic democracy is at a historical high as more and more people search for a comprehensive alternative to neoliberal capitalism that is neither state socialism nor social democracy. In addition, the fact that mainstream concern with economic inequality is at a historical peak means that economic arrangements are on the political agenda in a way that they have not been for many years. The central argument of this article is that economic democracy has the potential to be the “big idea” of the left this century for two main reasons. First, although economic democracy is usually thought to be concerned solely with workplaces, in fact it has implications far beyond this. Indeed, economic democracy is best understood as a comprehensive critique of the economy and a corresponding encompassing vision of an alternative. This article thus aims to offer a sympathetic overview of the main facets of economic democracy—the attempt to democratize workplaces, finance, investment, and the market system—as a holistic and integrative project. Second, economic democracy offers an important method for challenging inequality. The expansion of democratic accountability through representation, and particularly the expansion of opportunity for direct participation in economic decision-making is a fundamentally important method of redressing the structural inequality that continues to be a defining dilemma of our societies.     

论反腐败中的信息公开制度

信息公开是实现权力有效监督的重要方式,是民众知情权的基本保障,是媒体自由的必要条件,信息公开构成反腐败制度建设的重要内容。美国、日本、韩国等许多国家均通过立法规定了信息公开制度。中国目前规范信息公开的法规主要是《政府信息公开条例》。在政府、民众观念及法律规范方面,中国信息公开都存在亟待完善之处。必须高度重视信息公开问题,从多方面完善中国的信息公开制度。     

加强对外沟通协调 提高公安工作水平

对外沟通协调既是铁路公安实现公安管理转型的重要途径,又是完成重大安保任务、夯实基层基础工作以及构建和谐警民关系的重要保障。深化与多部门、多领域的沟通协调,为铁路公安工作创造良好外部环境。加强对外沟通协调要从强化思想意识入手,把握沟通原则,提升协调能力,完善机制建设,全力提高公安工作水平。     

实现“让人民来监督政府”的伟大理想

沿着毛泽东同志＂让人民来监督政府＂的思路,找到理想的实现形式,乃是反腐败斗争取得突破的关键所在。毛泽东同志早在我党执政前就指明,＂让人民起来监督政府＂是跳出＂人亡政息＂周期率的必由之路。建国后,他为找到人民监督政府的有效实现形式,进行了长期不懈的探索。总结历史经验,立足于我国现阶段实际,我们已经可以清晰地看到,什么是理想的＂让人民来监督政府＂实现形式。当前,实现＂让人民来监督政府＂伟大理想的条件已经基本具备,同时也面临着几大难题亟待化解,我们应当坚定信念,知难而进。     

Environmentalism and the Growth Machine: The System of Political Economy and "Kogai" Control in Japan

The primary objective of this article is to examine both the role of government and the function of public administration in the areas of economic development and environment protection in Japan. This article will first elucidate several important mechanisms of Japan's economic growth. In a nutshell, it posits the Japanese government as the spearhead of a growth machine. Subsequently, this article will also describe a number of historical developments, all of which have, in one way or another, helped alleviate the state of pollution, which is called Kogai, in Japan. The major thurst of this article is to expound upon the idea that, despite the incidence of Kogai , the basic structure of the political economy of the country has not changed. Even though the Japanese had to pay a costly price for rapid economic growth in the form of Kogai, the fundamental structure of Japan's growth machine has been left undisturbed. It is primarily for this reason that there has been a growing fear that Japan will soon encounter another period of serious Kogai . An analysis of the Japanese experience seems valuable, for it may reveal several important lessons germane to the basic questions of the role and function of public authority in environmental issues, especially in newly industrialized countries.     

A further experimental study of expressive voting

Do people vote in elections for reasons that have nothing to do with the possibility that their own vote may decide the result of the election? That is, do they vote for “expressive” reasons? There is no hard evidence in the real world which bears on this question. The nearest one can come to an answer is to ask people about why they have voted, but what people say they do is not necessarily the same as their behavior, which cannot be observed on this issue in real voting situations. The existence, or otherwise, of expressive voting is an important question, because the answer provides insights into explaining voter turnout (i.e. to help explain why people vote), as well as whether their vote ever changes as a result of a change in the probability that their vote will decide-the election (i.e. to help explain what people vote). By conducting an appropriate experiment, however, direct evidence of whether some people vote expressively may be obtained. This paper describes such an experiment, and gives clear evidence for the existence of expressive voting.     

建构"以人为本"的生态伦理学

生态伦理学是“以人为本”的科学发展观的重要理论基础。建构生态伦理学必须和应当“以人为本”而不能“以自然为本”。人与自然的关系本质上是对象性关系,人是主体,自然是客体;所谓“人与自然的伦理关系”实质上是指以自然为中介的人与人之间的伦理关系;生态伦理学的本质是通过调整人与人的关系来调整人与自然的关系。传统的“人类中心主义”虽然有局限性,但是其基本精神不可超越。     

"国学"及其"传承与实践"之我见

"国学"是国家文化的渊源,是中华文明的集中体现,是全民的"精神血脉"和"悟道之母"。传承先进国学思想与发展当代国学理念同样重要。而实践国学思想,有赖于全民的文化自觉。要使"国学之树"常青,需要把构建"当代国学思想体系"放在十分重要的地位,并深深根植于现实的土壤,使之真正生化为"民魂国魄"。     

Reconsidering Citizenship in the Light of the Concerns of the UK Disability Movement

Perhaps largely due to the successful campaigning of a number of pressure groups and social movements, but also due to the established position of related subjects within academia, there is a now almost routine consideration of class, ethnicity, gender and sexuality in relation to citizenship. Disability and the position of disabled people as “citizens” has not, however, received as much attention. It is the assertion of this article that this is a significant fact, for a consideration of disability in relation to citizenship provides useful insights into the strengths and weaknesses of some important theories of citizenship. Further, it demonstrates the need for an approach that takes account of the increasing uncertainty of groups such as disabled people towards their own identities and that conceives citizenship as being a process of “proactive engagement” towards a “reflexive position”.     

关于承接传统"孝道"的理论思考

在近年的思想道德研究中,关于承接中华民族传统美德的问题一直是人们进行理论探讨的重要内容。本文试图以一个具体的传统道德观念——“孝”为例,从理论上进行细致的对比分析和阐释,使其富有传统的魅力和时代的特征,成为全社会成员普遍接受的新观念,为新的思想道德体系提供养分,从而实现传统美德与新思想道德体系的完美结合。