略论明末士大夫天主教徒对其信仰的本土化诠释

明末天主教入华初期,宣教方法具体落实为以儒释耶这一诠释策略。此种策略可以创造一种与本土文化传统、文化需求求同存异,甚至迎合的亲和氛围。以儒释耶在得失上,乃是同一枚硬币的两面,它可以带来外来宗教和本土文化间的亲和相处,也可能导致外来宗教某些重要教义之真面目的半遮半掩,甚或隐而不彰。从宗教社会学的角度反思明清之际“以儒释耶”之得失,或许更能引人深思。     

儒道互补中的理论困难与价值冲突

孔子通过“摄礼归义”,进而“摄礼归仁”,将作为秩序的“礼”安置在人的价值自觉之上,其价值方向是肯定“德性我”,孟子继孔子之后将儒学发扬光大。道家学说的基础是形上学,即“道”论,“道”为宇宙根源,其根源性内涵包括：自本、周遍、主宰性、超越性。道家的价值方向是肯定“情意我／生命我”。儒道互补发生在战国末年至秦汉,以道补儒是以道家的形上学补儒家的心性论,其理论困难在于以“道”解释价值根源要么使价值问题不能产生,要么损害“道”之特性。以儒补道则需以离开道家的理论基点为前提,从而不可避免地造成价值冲突。     

明清晋商商政勾连腐败的文化基因

明清晋商巨贾并不是独立发展起来的社会存在实体,而是依附明清帝国国家机器生存的商政或政商勾连一体的政治性经济怪物。晋商好儒,但"好儒"的功利目的是显而易见的;由于"义"与"利"之间存在必然冲突,明清商人所宣扬的"以义制利"并不具有普适价值,事实上他们也没有普遍践行和遵行始终。晋商"商政勾连"违法、"亦商亦官"违制(礼制),是毋庸置疑的;而晋商"助清灭明"恶劣行径更是在根本上冲决了儒家伦理之底线。"儒商"看似高尚的标签,其实"儒"正是明清商业大亨得以与"政"勾连的"共同文化"基础。"儒商"实为愿与官场勾连之明清商人的总概括。此外,"好儒"之晋商常常僭越礼制,崇拜和迷恋儒"士"之奢靡的心态暴露无遗。明清晋商的可敬之处是所谓"诚信",然而他们对于相关方的"诚信"因"人"而异,呈现出的是因"时"便宜、善恶不分、亦善亦恶的多重"选择性"面相。     

利玛窦对于晚明“三教合一”思潮的批判——兼与方以智的观点进行对比

明清之际天主教耶稣会士来华,是东西方两大文明交流较为重要的事件,至今仍是学界研究的热门话题.以《天主实义》为主要文本探讨利玛窦对于中国儒释道三教的看法可知,利玛窦系统批判了“三教合一”思潮,并对其观点持否定态度,与方以智的立场形成鲜明的对比.在文化交流日益频繁的今天,研究利玛窦对于“三教合一”思潮的系统批判,依然具有强烈的现实意义,能够为东西方的文明对话提供一些启示.     

索隐派与《儒家实义》的“以耶合儒”路线

马若瑟《儒教实义》是一本以儒家经典作为研究对象的书,内容涉及天学、鬼神、灵魂、伦理、丧葬、祭祀等诸多方面。本文通过对"索隐派"背景知识及马若瑟在中国传教事业的大体介绍、对《儒教实义》基本内容的概括,研究作者是以何方式杂糅儒耶、传达天主教天主上帝之理的,从而能够帮助读者更深入地了解那个时代入华传教士的传教策略及其对中国儒家思想的诠释路线。     

各有各的算盘──俄与北约关系出现解冻迹象

北纽约秘书长罗伯逊几经波 折，终于在２月中旬访 问了莫斯科，同俄罗斯代总统普京举行了会晤。双方讨论了“广泛的问题”，表达了携手恢复信任和重开合作并“为建设稳定和不可分割的欧洲作出贡献”的意愿。俄与北约关系由此显现出解冻迹象。这似乎应了“天下势，分久必合，合久必分”之言。 分耶，合耶，倒在其次。重要的是，俄与北约经过一段颇有几分冷战时期气氛的针锋相对之后，双方都表现出了灵活务实的外交态度：存异求同，握手言和。这次，北约表现得比较主动，而俄罗斯显得有几分矜持。双方出于各自的战略考虑自不待言，双方头面人…     

试论儒家修养学说

儒家的修养学说，包括“修”和“养”两个方面的内容。“修”重道德的外在方面，“养”重道德的内在方面。从孔子开始，历代儒或兼论“修”、“养”，或有所侧重，使修养学说逐渐完备，形成了有中国特色的道德修养学说。儒家修养学说在统摄内外、贯通体用的意义上优于西方道德学说。作为道德形式，“修养”具有继承价值。     

论孔子对上古天命观的继承与改造

孔子是在周人对“天”的混同了超越性与具象性神灵信仰为一体的神学与人学的双重认识上展开了对天命的思考。他一方面顺承三代天命观的发展演变方向,另一方面又对三代天命观的内容作出了主动性的选择,这一选择改变了三代天命观的结构内容,极大地扭转了上古天命观的整体性质,同时也确立了儒家传统文化的基本性质和发展方向。     

谭嗣同心学思想探析

谭嗣同在《仁学》一书中集中阐释了他的心学思想。从其理论渊源来看,是对儒、释、道、墨、耶以及西方自然科学和社会科学理念的比附。从其思想内容来看,涉及心的本源性、创生性等问题。探讨谭嗣同的心学思想对于我们深入把握谭嗣同哲学思想的特点,了解中国近代心学思想的发展具有重要的启发意义。     

儒家德治思想再析

本文从治国方略的角度 ,概述了儒家“德治”治国方略的提出、形成和发展过程 ,介绍了孔丘、孟轲、朱熹对儒家德治思想的贡献 ,论述了儒家德治思想的历史实践。本文认为 ,封建国家的统治者长期运用的是“儒表法里” ,即表面上着重讲儒家的德治 ,而实际上仍然采用了部分法家的“法治”思想 ,实质上是一种特殊形式的某种程度上的“德治”与“法治”相结合。对儒家“以德治国”这个概念必须具体分析 ,不可简单地肯定 ,也不可一概否定。分析治国方略的是非 ,当然必须联系国家的本质、类型。但各种国家有其共同的基本特征 ,因而治理国家也就有某些共同的规律 ,“法治”与“德治”相结合 ,应是治理国家规律的一个方面的体现 ;社会主义国家实行以德治国与依法治国相结合这一理论的提出 ,是对马克思主义国家学说的一个发展。     

Autocracy and coups d’etat

In this paper I first briefly survey Tullock’s contributions to the study of autocracy and coups d’etat. Tullock’s analysis of the coup d’etat is insightful. He suggested that those at the top could control those at the bottom with a proper system of incentive payments. Here I expand on that idea by asking the reverse question, not what keeps those at the bottom from rebelling, but what keeps those at the top from looting the regime? I begin by noting that shareholders of the modern widely held corporation face a similar problem: what keeps the CEO from looting the company when the market for corporate control is flawed, shareholders are too weak to exercise discipline, and the board is in the CEO’s pocket? I suggest the answer is provided by “internal governance”: the old need the young for good performance. I explain the financial crisis of 2008 as in part the result of the failure of this mechanism. I also explain the success of modern China this way: The Communist Party facilitates growth because its structure provides a way for superiors (the “old”) to trade with subordinates (the “young”). I have also expanded on Tullock’s analysis to ask what conditions might prevent the dictator from implementing his solution to the coup d’etat problem, thus explaining why coups d’etats actually occur. The basic reason is the weakness of the state. Japanese history provides two interesting illustrations of this: first the Tokugawa regime, where the people were over-controlled, and second, the Meiji constitution, implemented after the fall of the Tokugawa state. The Japanese problem after Meiji was that the military (the young) had no incentive to offer their loyalty to the old (the civilian regime), so the young acted on their own. The problem was the reverse of the Tokugawa regime’s: the Meiji constitution left the bottom with too much control over the top. There was no formal coup d’etat but a number of coup attempts were made and de facto the military increasingly constituted a state within a state. This reversal of authority apparently continued down the chain of command, ultimately with tragic consequences, most notably the invasion of Pearl Harbor.     

李贽与西学

李贽晚年阐说《诗》义、发挥《学》《庸》、精研《易》理,似可看作是对利玛窦以基督教义来“合儒、补儒、超儒”的回应;他以华夏民族为天神之子,是对罗明坚宣扬的“圣灵降孕而生耶稣说”的回应,亦似可看作力图使基督教信仰中国化的最初尝试;以孔子“敬鬼神而远之”之义来批评各种求媚于鬼神的迷信活动和假道学的大言诓人,畅论不可谓祭天为祭理,亦不可谓祭气,是对利玛窦学说的发挥;其《明灯道古录》着力表彰与基督教哲学最近似的墨子学说,似乎也有寻求与西学的会通、使基督教信仰中国化的意味;其最后一部重要著作《九正易因》,从“万物统以乾元”推出“人人各正一乾之元”,因而“各具有是首出庶物之资”,更展示了一种以哲学代宗教的新思路。     

全面准确地理解马克思早年的“跨越”思想

马克思早年的“跨越”思想和晚年的“跨越”思想一样,指的都是“跨越”资本主义的经济制度,而不是指“跨越”政治革命和政治解放,直接实现社会革命和人类解放。马克思早年“跨越”思想的理论基础是“共同胜利论”和“发达国家带动论”。19世纪40年代,德国的社会性质是半封建半资本主义社会,德国的资本主义制度已经存在并正在发展。马克思、恩格斯把此时代的德国看作是“支配着世界市场”,并能首先进行无产阶级革命,建立共产主义社会的国家,因此认为德国能把前资本主义国家或非资本主义国家带到共产主义新社会中去,因而也不存在跨越“资本主义制度的卡夫丁峡谷”问题。     

“Sexual Assault” and Other Buzz Phrases that Need to Die

Academics nowadays have invented many phrases for which they demand widespread acceptance that do not accurately represent reality, or which make no sense when we consider them closely. Prime among these is the concept of “sexual assault,” which has made its way into state laws and the UCMJ since its coinage in the 1960s and 1970s and is now a mainstay of training on college campuses. This concept is flawed because it includes all sexual actions under the rubric of the noun “assault,” as if we spoke of “driving aggression” rather than “aggressive driving,” to color all driving with the possibility of aggression. It is simply not true that sexuality is nothing but one more form aggression, and that all sex is potentially aggression if it is perceived by one partner as such. Another false coinage we are asked to accept is the notion that men “objectivize” women. In fact few men want to sleep with or get an erotic charge from objects; if anything the issue seems to be focus on physical details. Then there is the widely repeated assertion that “gender is assigned at birth.” Rather than debating whether or not this is so we should ask whether the concept itself makes sense. Assigned? By what entity? Just at birth? These are examples of linguistic over-reach, the attempt to change the world with words rather than letting a change in the way we see the world (Kuhn’s paradigm shift) produce corresponding words in a more gradual way that most of us can accept. Just because we hear these phrases all the time from professional wordsmith academics with axes to grind, we need not feel constrained to accept them if they are not accurate representations of the world.     

马克思“哲学革命”与其“哲学立新”的共时性

深刻理解马克思“哲学革命”与其“哲学立新”的关系,对于澄清马克思“哲学革命”的真实性质,正确界定其起点,有重大学术意义。通过深入思考、辨析,可以确认：马克思的“哲学革命”与其“哲学立新”是相互关联、相互依存、互为条件的,二者在时间上一致,将它们认定为先后发生或进行的两个事件或两个过程是不妥的。他的“哲学革命”的历程,绝不是在其“哲学立新”完成后才真正开启,而是与后者同时开启、同步进行和深化。马克思的“哲学立新”是一个过程,其“哲学革命”同样是一个过程,二者的起点完全相同。澄清这些事实,有助于深刻认识马克思所发动的“哲学革命”及其特征,消除学界长期以来流行的所谓“马克思‘哲学革命’一次完成论”的消极影响,恢复马克思思想史的本来面目,推进学界的马克思主义哲学史研究。     

旧乡村里的新城区：城市“新增空间”的社区风险治理

伴随城镇化建设的迅速推进，我国城市群和中心城市周边出现了大面积“新增空间”。由于地处城乡结合带，人口结构复杂、城乡文明交融，城市“新增空间”很容易成为“风险集中带”，大量风险矛盾向社区层面挤压。调研发现：生长于旧乡村的新城区，面临城镇新市民融城之难、治理主体权利互损之险、社区治理滞后之乱等风险。引入无缝隙政府和整体性治理的视角后分析得出：城市新增空间的社区风险是上游政府职责缺失问题在下游社区的集中爆发，社区治理面临“政府职责脱嵌”与“政府社会失联”的“双重缝隙”。为推进社区治理，应当构建“前期土地审批规划—中期质量监管—后期社区管理和自治”的无缝隙职责体系，强化政府社会之间的整体性治理。     

早期儒家的“时圣”人格境界义解

早期儒家的“圣人”人格理论构想包合看两个基本层面，一个是理想的，具有终极性价值的“内圣外王”人格境界，另一个是现实的、具有实践价值的“时圣”人格境界。在早期儒家人格理论的历时性发展过程中，“圣”的人格境界存在看由“形而上”到“形而下”的思维转型态势，这种思维转型态势是与早期儒家对于“时”的认识深化过程存在看密切的联系。通过以“时”援“圣”，以及将非主体性范畴——“时”的主体化努力，早期儒家在现实价值实践中也完成了从汲汲于“内圣外王”人格境界向“时圣”人格境界诉求的转型。     

高校系统“四风”现象的表征、成因及治理对策

当前,我国高等教育事业进入快速发展的战略机遇期,加强和改进作风建设,树立高等教育的良好形象显得尤为重要。通过这些年的努力,高校领导干部作风建设已取得一定成效,但仍存在着"四风"现象,即形式主义、官僚主义、享乐主义和奢靡之风。究其原因,主要有社会大环境的不利影响、监督不健全的重要影响、行为定性难的客观影响和心理成因复杂的主观影响。当前和今后加强和改进高校领导干部作风建设,就是要正确把握和贯彻"照镜子、正衣冠、洗洗澡、治治病"的总体要求,努力实现高校内部治理权制结构的平衡,为高校系统从源头上破除"四风"提供科学的"顶层设计"。同时还要做到"四个结合",即作风建设与师德师风建设、健全制度、强化监督和加大惩处力度相结合。     

Bleaching out the color line?: The skin color continuum and the tripartite model of race

Bonilla-Silva [Skin Deep: How Race and Color Matter in the “Color-Blind” Era, IRRPP and University of Illinois Press, Chicago and Urbana-Chapaign, IL, 2004, pp. 224–239] argues that “the U.S. is developing a tri-racial system with “Whites” at the top, an intermediary group of “honorary Whites,” and a non-White group or the “collective Black” at the bottom. His thesis provides a new, provocative explanation of how race will operate in 21st Century America. Using data from the Multi-City Study of Urban Inequality, this article provides an analysis of propositions derived from three models of race as they relate to stratification outcomes: the “binary” (Black/White) model of race, Bonilla-Silva’s tripartite model of race, and a multi-ethnic model of race and ethnicity. The analysis points out that Whites and Blacks differ significantly on several stratification outcomes (e.g., education, occupational prestige, earnings, and family income), irrespective of the model of race that is used. The binary, Black/White model of race is still important in identifying baseline differences in who gets what. The results of the analysis further suggest that Bonilla-Silva’s tripartite model of race makes some apparent improvements on the binary model. In particular, the bivariate results were fully consistent with Bonilla-Silva’s tripartite model. Nevertheless, there are other stratification outcomes that do not strictly conform to the expectations of the tripartite model. The implications of these findings are examined briefly.