“内圣外王”是儒家乃至整个中国哲学的重要话题,明代儒者王艮在继承传统儒家思想的基础上,形成了他自己的“内圣外王”思想。王艮从身本论出发,充分发挥阳明的“良知说”,构建了“内圣外王”之修养工夫的理论体系,他强调一个人必须“...“内圣外王”是儒家乃至整个中国哲学的重要话题,明代儒者王艮在继承传统儒家思想的基础上,形成了他自己的“内圣外王”思想。王艮从身本论出发,充分发挥阳明的“良知说”,构建了“内圣外王”之修养工夫的理论体系,他强调一个人必须“修身立本”而“内圣”,进而“处为天下万世师”而实现外王。在“内圣外王”之道的指导下讲学修身,其目的是教育民众,改善社会秩序,对晚明的学术思想和社会风气影响很大。即使到了现代社会,王艮“内圣外王”的思想仍然具有很强的指导作用。The concept of “Inner Sage, Outer King” is a significant theme within Confucianism and, more broadly, throughout the entirety of Chinese philosophy. Wang Gen, a scholar of the Ming Dynasty, developed his own interpretation of this principle while drawing upon the foundational ideas of traditional Confucian thought. Beginning with the notion of the inherent self, Wang Gen adeptly elaborated on Wang Yangming’s theory of “innate knowledge,” thereby constructing a theoretical framework for the cultivation associated with the “Inner Sage, Outer King.” He emphasized that an individual must first “cultivate oneself and establish a solid foundation,” thereby achieving inner sanctity, which subsequently enables one to “become a teacher for the myriad people of the world” and realize the outer kingship. Guided by the doctrine of “Inner Sage, Outer King,” Wang Gen’s teachings aimed to educate the populace and improve societal order, significantly influencing the intellectual discourse and social ethos of the late Ming period. Remarkably, even in modern times, Wang Gen’s “Inner Sage, Outer King” philosophy continues to wield considerable guiding influence.展开更多
＂Emotion is a specific manner of apprehending the world＂ and transforming the world rather than an ＂accidental modification of a subject who is surrounded by an unchanged world,＂ according to Jean-Paul Sartre. Bot...＂Emotion is a specific manner of apprehending the world＂ and transforming the world rather than an ＂accidental modification of a subject who is surrounded by an unchanged world,＂ according to Jean-Paul Sartre. Both Sketch for a Theory of the Emotions and Being and Nothingness set out to investigate these relationships in broadly two ways. One, consciousness of the world of others is experienced through our emotions （anger, fear, shame, and pride for instance） as a body that escapes our grasp in being-seen-by-another. Two, we apprehend the world through our emotions in the process of magical transformation （for example, fear, melancholy, and sadness）. This paper examines emotions on two levels： how we experience our ontological state as being-for-itself-in-itself and being-in-the-world-for-others; and how we conceive emotions as ＂magic＂ changing its relationship with the world ＂so that the world should change its qualities.＂ What is of critical interest here is the relationship between consciousness and emotions. Situating this discussion in the context of Satre＇s critique on psychology, it proceeds to advance his existential psychoanalysis, starting with establishing a place for emotions and concluding with its transformative power to escape their situations.展开更多
文摘“内圣外王”是儒家乃至整个中国哲学的重要话题,明代儒者王艮在继承传统儒家思想的基础上,形成了他自己的“内圣外王”思想。王艮从身本论出发,充分发挥阳明的“良知说”,构建了“内圣外王”之修养工夫的理论体系,他强调一个人必须“修身立本”而“内圣”,进而“处为天下万世师”而实现外王。在“内圣外王”之道的指导下讲学修身,其目的是教育民众,改善社会秩序,对晚明的学术思想和社会风气影响很大。即使到了现代社会,王艮“内圣外王”的思想仍然具有很强的指导作用。The concept of “Inner Sage, Outer King” is a significant theme within Confucianism and, more broadly, throughout the entirety of Chinese philosophy. Wang Gen, a scholar of the Ming Dynasty, developed his own interpretation of this principle while drawing upon the foundational ideas of traditional Confucian thought. Beginning with the notion of the inherent self, Wang Gen adeptly elaborated on Wang Yangming’s theory of “innate knowledge,” thereby constructing a theoretical framework for the cultivation associated with the “Inner Sage, Outer King.” He emphasized that an individual must first “cultivate oneself and establish a solid foundation,” thereby achieving inner sanctity, which subsequently enables one to “become a teacher for the myriad people of the world” and realize the outer kingship. Guided by the doctrine of “Inner Sage, Outer King,” Wang Gen’s teachings aimed to educate the populace and improve societal order, significantly influencing the intellectual discourse and social ethos of the late Ming period. Remarkably, even in modern times, Wang Gen’s “Inner Sage, Outer King” philosophy continues to wield considerable guiding influence.
文摘＂Emotion is a specific manner of apprehending the world＂ and transforming the world rather than an ＂accidental modification of a subject who is surrounded by an unchanged world,＂ according to Jean-Paul Sartre. Both Sketch for a Theory of the Emotions and Being and Nothingness set out to investigate these relationships in broadly two ways. One, consciousness of the world of others is experienced through our emotions （anger, fear, shame, and pride for instance） as a body that escapes our grasp in being-seen-by-another. Two, we apprehend the world through our emotions in the process of magical transformation （for example, fear, melancholy, and sadness）. This paper examines emotions on two levels： how we experience our ontological state as being-for-itself-in-itself and being-in-the-world-for-others; and how we conceive emotions as ＂magic＂ changing its relationship with the world ＂so that the world should change its qualities.＂ What is of critical interest here is the relationship between consciousness and emotions. Situating this discussion in the context of Satre＇s critique on psychology, it proceeds to advance his existential psychoanalysis, starting with establishing a place for emotions and concluding with its transformative power to escape their situations.
