尼采透视主义中的生命哲学和实证主义精神

尼采将自己的认识论定义为透视主义,透视主义将一切放到生命的体验中来考察,透视主义是一种对生命的直观,直观中艺术、科学、价值一体。透视主义用一句简单的话表达就是：没有真理,只有解释。这个论断隐含着尼采的实证主义立场,实证主义认为认识只是一种功能,真理没有不变的形而上学的本质,存在的只是我们对事实的价值设定透视主义与对主体性的反思相连,尼采认为,主体的观念本身就是人为的虚构。     

司法科技推动司法改革——以法院科技化建设为视角

现代科技已经成为推动新一轮司法改革的重要力量,对法制观念、法律制度、法律运行机制和法学研究方法等方面产生了深远影响。法院科技化建设作为司法科技紧密结合的产物,既体现了科技强院战略要求、司法为民和司法便民的司法理念,也利于提高司法效率、节省司法成本,是当下司法改革的重要方向。     

马克思恩格斯如何认识哲学

在理论认识上,马克思和恩格斯对于哲学的本质和哲学基本问题产生的根源,对于实证科学兴起和唯物史观确立后哲学的命运,有一系列重要论述,而这些论述与学术界的主流见解明显不同。这种认识上的差别也反映在社会实践上,主要表现是,唯物主义历史观未能始终如一地得到贯彻,辩证法有时也被唯心主义地运用。有鉴于此,我们应当在重温和深入研究马克思主义创始人有关论述的基础上,重新认识＂哲学＂,科学理解和实践＂马克思主义哲学＂。     

家庭法哲学两题

家庭法哲学是我国部门法哲学研究领域的处女地,对家庭法哲学的理解,必然要首先明确其基本概念并将之与其他相邻学科区分开来。家庭关系平等是家庭法哲学中最重要的问题。在夫妻关系上,由于平等因素的增加,有可能实现平等;在亲子关系上,由于不具备任何平等的要素,不可能、也无必要实现平等。在家庭关系的平等问题上,要消除平等至上论,承认保护关系的价值,以不对称保护制调整家庭关系。     

Popular punitivism and cultural mediation: The case of Spain

In the last decade, an increasing number of scholars have discussed and articulated embracement of popular punitivism within Spain. The discourse while vital to the study of popular punitivism has missed an important element, specific to the cultural mediators present within the nation. As the current discourse has missed this vital component, the intent of this article is to examine how a post-Franco Spain emerged to embrace elements of popular punitivism, most notably the use of prisons, while embracing a penal structure and philosophy that is reintegrative at its core. As such, it is offered that the cultural factors present within the nation have enabled it to mitigate some of the most harmful characteristics of popular punitivism     

Philosophy and the History of Art

Abstract

Schelling’s philosophy of art between 1801 and 1807 can be defined as metaphysics of art. The object of that metaphysics is to deploy the absolute as the being of art and of the arts. Schelling has been criticized on the basis that this metaphysics of art represses the infinite diversity of existing works of art, while overlooking concrete aesthetic experience. Based on Schelling’s definition of the “philosophical construction” of art as an inseparably speculative and historical construction, the aim of this paper is to challenge such assertions. It will show that “historical construction” has to be understood in a twofold manner: first, as a transcendental history of the absolute’s artistic individuation and second, as a cultural history of both the ancient and modern worlds of art. Working within this twofold setting the paper argues that Schelling’s systematic approach, while exhibiting a unifying force, still remains open to the otherness of the real.     

马克思、恩格斯生态哲学思想与“美丽中国”的建设

马克思恩格斯虽没有专门系统的阐述生态哲学思想,但从各个时期的不同著作中可以看见生态哲学思想的端倪,马克思在很多著作中批判生态破坏,认为资本主义的生产方式是生态破坏的根本原因,生态和谐是共产主义的表现之一等等。立足于马克思恩格斯著作文本,深入分析和阐释马克思恩格斯生态哲学思想,全面的掌握马克思恩格斯生态哲学思想的基本内涵和解决生态问题的途径,使之和中国社会实际相结合,以便卓有成效的指导"美丽中国"的建设,并对解决当代社会生态问题和中国生态文明建设具有长远的意义和价值。     

我国刑事错案防控与纠错机制之思考——张高平叔侄案引发的思考

刑事案件的错案防控与纠错机制,体现国家的人权保护状态、刑事司法水平,国家的法治文明状态以及司法权与其他国家权力的宪法关系.本文以张高平叔侄案为契机,分析我国刑事错案产生的原因,在阐明转变执法理念的前提下,重点就法官独立司法、行为监督和责任追究的平衡和机制的构建上进行了论述.     

卞崇道与京都学派哲学研究

京都学派哲学研究是卞崇道哲学研究的一个重要领域,围绕京都学派哲学的定位与评价、京都学派研究的基本特征、京都学派哲学的现代意义等一系列问题,论文通过梳理卞崇道教授针对该学派的学术研究,阐述了其始终致力探讨的“树立他者意识,站在他者立场,客观地认识、研究日本思想文化”的方法论,并高度评价了卞崇道站在“东亚”乃至“全球”的视域来认识日本与中国的思想文化,构建起21世纪的东亚哲学的远大目标。     

Daisaku Ikeda’s philosophy of peace,education proposals,and Soka education: convergences and divergences in peace education

In this article, the authors introduce and explicate Daisaku Ikeda’s contributions to peace education. Ikeda is a Buddhist leader, peacebuilder, school founder, and prolific author whose six decades of contributions to peace education have had a global impact in practice but have remained unexamined in the extant, particularly Anglophone, literature. Using excerpts and bilingual discourse analysis of the Ikeda corpus, the authors focus on five aspects to trace the past, present, and future of Ikeda’s contributions to peace education: first, they trace the biographical roots of Ikeda’s contributions to his early educational experiences and encounter with Josei Toda (1900–1958). Second, they outline the Nichiren Buddhist philosophy informing Ikeda’s approach to peace education. Third, they explicate in the context of peace and peace education Ikeda’s concept of value-creating, or Soka education (soka kyoiku) relative to value-creating pedagogy (soka kyoikugaku) theorized by Tsunesaburo Makiguchi (1871–1944). In light of this relation, they also trace the origin of the Soka Gakkai International, of which Ikeda is founding president. Fifth, they clarify Ikeda’s educational proposals made explicitly under the label of ‘peace education,’ namely, cultural exchange, a United Nations for Education, and education for disarmament and human rights (including anti-bullying, sustainability, and global citizenship). The authors conclude that Ikeda’s perspectives, proposals, and practices of Soka education and ‘peace education’ can be viewed as a tripartite ontological model of a process of becoming, moving from inner transformation by means of dialogue to global citizenship.