本文以Kurtis G. Hagen对荀子的建构论诠释出发,探讨道德建构论与道德实在论之间的关系,从而论证荀子的道德思想不能用建构论来解析。建构论基本上是种反实在论,而儒家的根本出发点是道德实在论。尽管荀子提出性恶论,与儒家正统思想似...本文以Kurtis G. Hagen对荀子的建构论诠释出发,探讨道德建构论与道德实在论之间的关系,从而论证荀子的道德思想不能用建构论来解析。建构论基本上是种反实在论,而儒家的根本出发点是道德实在论。尽管荀子提出性恶论,与儒家正统思想似乎格格不入,他的基本理念其实还是维持儒家的传统,坚信道的变化有常,圣王有独特的道德认知能力,以及价值规范有独立存在的客观性。荀子的"伪"可以看作是建构,但是他所强调的建构是实际的礼制王法,不是价值规范的内涵。本文的结论是荀子提出圣王对礼制王法的建构不等于他接受建构论,建构论作为后设伦理学的种种形上预设都是荀子不会接受的。展开更多
This paper engages in a comparative analytic study of the notions of time and change in the Yo＇ing. It analyzes the Yijing＇s philosophy of time as a version of the B-theory of time, which regards time as having mult...This paper engages in a comparative analytic study of the notions of time and change in the Yo＇ing. It analyzes the Yijing＇s philosophy of time as a version of the B-theory of time, which regards time as having multiple timelines, without any ＂privileged present.＂ In the Yijing＇s hexagrams, events and situations are characterized by earlier than, simultaneous with, and later than relationships. Time in the Yo＇ing does not have a unique ＂present＂; rather, time is marked by relationships among events and situations. Furthermore, in the Yo＇ing＇s philosophy of time, change is essential to the existence of time; change is what makes time possible.展开更多
文摘本文以Kurtis G. Hagen对荀子的建构论诠释出发,探讨道德建构论与道德实在论之间的关系,从而论证荀子的道德思想不能用建构论来解析。建构论基本上是种反实在论,而儒家的根本出发点是道德实在论。尽管荀子提出性恶论,与儒家正统思想似乎格格不入,他的基本理念其实还是维持儒家的传统,坚信道的变化有常,圣王有独特的道德认知能力,以及价值规范有独立存在的客观性。荀子的"伪"可以看作是建构,但是他所强调的建构是实际的礼制王法,不是价值规范的内涵。本文的结论是荀子提出圣王对礼制王法的建构不等于他接受建构论,建构论作为后设伦理学的种种形上预设都是荀子不会接受的。
文摘This paper engages in a comparative analytic study of the notions of time and change in the Yo＇ing. It analyzes the Yijing＇s philosophy of time as a version of the B-theory of time, which regards time as having multiple timelines, without any ＂privileged present.＂ In the Yijing＇s hexagrams, events and situations are characterized by earlier than, simultaneous with, and later than relationships. Time in the Yo＇ing does not have a unique ＂present＂; rather, time is marked by relationships among events and situations. Furthermore, in the Yo＇ing＇s philosophy of time, change is essential to the existence of time; change is what makes time possible.
