A Comparison of the Views of Heavenly Principles and Human Desire and the Theory of Personality Structure

This paper makes a comparative study of the theory of heavenly principles and human desires in the Neo-Confucianism of the Song and Ming Dynasties and the theory of personality structure in psychoanalytic theory.From the perspective of the construction of the subject,in the debate between the heavenly principle and the human desire,the person is built into the moral subject.The id,ego,and super-ego in the psychoanalytic theory constitute the unconscious structural subject.In the framework of these two theories,the“maintain the heavenly principles and eradicate human desires”and“the heavenly principles exist in desire”in the theory of heavenly principles and human desires express the unity of opposites between heavenly principles and human desire.The core of personality structure theory is the relationship of obedience and control among the id,ego,and super-ego.As far as the value orientation is concerned,the debate between the heavenly principle and the human desire provides a theoretical basis for the moral practice of Confucianism of“aim at absolute perfection”,while the free will of the id in the unconscious subject is the most essential ethical aspect of psychoanalysis.

Between the Heaven and Human Beings: On the Idea of the Heaven and the Transformation of Poetry in the Mid-Tang Dynasty

The relationship between the Heaven and human beings is a central issue in the transformation of Confucianism in the Mid-Tang Dynasty.The discourses on the Heaven by Han Yu,Liu Zongyuan,and Liu Yuxi helped to promote the transformation and greatly influenced the transformation in literature.The differences in the poetry among the three authors may also be interpreted from the perspective of their perceptions of the Heaven—Han Yu’s discourse on the Heaven focused on the enemy-relationship between the Heaven and human beings,so his poems always showed tension and loss.Liu Zongyuan was interested in the alienation between the heaven and human beings,so his poems were more rational and placid than Han Yu’s.However,Liu Yuxi’s discourse on the Heaven paid attention to the positive influence of the Heaven on human beings,and most of his poems were filled with reason.The changes in the relationship between the Heaven and human beings lead to the broadened themes,innovated vocabulary,diversified styles,and varied fresh imageries.Likewise,the relationship between the Heaven and human beings established in the Song Dynasty led accordingly to a new type of literature different from the Tang literature.

Series of Interpretation on Yellow Emperor’s Inner Classic: Two Correspondence between Human and the Heaven: Views from Huang Di Nei Jing (《黄帝内经》 Yellow Emperor’s Inner Classic)

This paper introduces the relations between human and the nature in traditional Chinese medicine(TCM).TCM is a science dedicated to studies on laws of human life activities.

Strengthen the Confidence of Human Rights and Enhance the Guarantee of Nomocracy of Human Rights in an All-Round Way

Since the reform and opening up of China,the Communist Party of China has been committed to the continuous development of human rights theory and the protection of human rights through legal construction,in order to promote the development of China’s human rights cause.The principle of"respecting and protecting

People's Complaints System in China——Chinese way of human rights relief

The people＇s complaints system is a mechanism of democracy and human rights relief under the traditional legal system of China. It has displayed positive roles during different historical periods after 1949 when the new China was founded.

Molecular Mechanism of Induction on Apoptosis of Human Esophageal Cancer HCE-4 Cells by Active Components from Astragalus membranaceus

[Objectives] To investigate the pharmacologic effects of active components from A. membranaceus on human esophageal cancer HCE-4 cells and its apoptosis mechanism. [Methods] The viabilities of HCE-4 cells were measured by MTT assay. The induction of active components from A. membranaceus on apoptosis of HCE-4 cells was detected by Annexin V-FITC/PI double staining. The apoptotic-related protein expression levels were determined by Western blotting. [Results] Formononetin and astragaloside IV suppressed the proliferation of HCE-4 cells in a dose-dependent manner. The Annexin V-FITC/PI double staining results showed that formononetin and astragaloside IV could induce HCE-4 cells apoptosis in a time-dependent manner. The Western blotting results showed that formononetin and astragaloside IV could significantly down-regulate p-AKT,pro-caspase-3,and increase cle-caspase-3 protein expression in HCE-4 cells. [Conclusions]Active components from A. membranaceus such as formononetin and astragaloside IV significantly inhibited the proliferation of human esophageal cancer HCE-4 cells by inducing mitochondrial dependent apoptosis via AKT signaling pathway.

Philosophical Implications of “A Community of Shared Future for Humanity”

A new concept contributing to global governance in the era of globalization,“A Community of Shared Future for Humanity(CSFH)”boasts rich philosophical implications and values connotations despite insufficient research toward it in academia.This study seeks to analyze the philosophical significance of CSFH and concludes that it is a new practice of Marxist“Anthropological Philosophy”,a reserved development of“One Unified World under the Heaven”and“Supreme Harmony Consummated by Coordination of Varied Interests”in traditional Chinese philosophy and a dimensional transcendence over the western“self-reliant”national state system.

“天命之性”的现代解读——兼及戴震对朱子的辩驳

天命之性是程朱理学核心概念之一。意思是,人的存在即性,与生俱来。性有二重,一曰气质之性,一曰天命之性,天命之性即理。按现代观念,人的社会存在是其一切社会关系之总和。每个人一出生即落入某些社会关系之中。说社会存在与生俱来,或许成立。但是,朱子所说的天命之性,指的是天理(仁义礼智),落在人身,实为文化存在。此学说的涵义是:人生来就是高贵的,具备尊严。这为现代人人平等的观念奠定了基础。但仁义礼智是否与生俱来,却是个要研讨的问题。本文的解决思路是:将“天命之性”之“天”解读为意义世界,即属于第三世界;而将“天命”解读为来源于意义世界,因其并非与生俱来,而是在成长过程中得其教化。于是,工夫论要作调整,由朱子的复性论改变为充实完满论。自我,即本己存在。自我建构不仅有文化存在维度,还有社会存在维度。社会存在维度可以设计;文化存在维度目的唯一,即朱子所论。戴震深刻剖析了朱子的天命之性,恢复天命之性乃是气禀(血气心知)的古代学说,否定性即理,解构理义、气质二本,破性本善,开启了现代解读之路。

论儒家教化思想的人性论根基

儒家教化思想的框架可概括为“本性立教”,即强调将教化理论建立在人性的基础上,施教者根据人人固有的天命之性,确立与开展教化工作。人性在儒家教化思想中,至少有三个层面的意义:其一,人性蕴含着来自天命的人生目的,即为了成就孝悌美德;其二,人性在经验层面的形态会随着教化的推进,日渐彰显与实现;其三,人性在任何时刻都具有一个朝向至善目的的趋势,因而教化的实质是因性利导。由于儒家并不是将父子之道建立在私情或血缘的基础上,而是视为具有超越与普遍意义的人性,所以儒家教化能够以父子之道作为基础,将孝德推向他人乃至天下万物。其原理是父子之道与天人之道相结合,一切伦理关系都需要置于天人关系的视野下才能得到理解。总之,人性是教化的根基,教化是人性的实现,二者之间相互成就。

庞敏“五位一体”诊疗思路治疗心肌桥经验

冠状动脉心肌桥是一种先天冠脉变异疾病,常出现胸闷、胸痛等临床症状,西医治疗指南尚未完善,常通过药物、手术和介入方式进行治疗。中医将其作为胸痹疾病来进行治疗,各家经临床证实皆取得较好疗效。庞敏教授在从业中总结出“天、人、证、机、病——五位一体”的处方思路,临床中应用于治疗心肌桥疗效显著,患者胸闷、胸痛可见有效缓解。文章旨在介绍吾师庞敏教授的诊疗思路,为临床中治疗冠状动脉心肌桥提供新思维。

从冲突走向融合:人与自然关系演变的四种形态

人与自然的关系问题,不仅是人类社会永续发展的重大现实问题,而且是中外哲学尤其是马克思主义哲学、中国化时代化的马克思主义以及中国古典哲学共同关注的重大理论命题。通过上述理论视域对人类社会漫长发展历史进行审视观照,人与自然之间关系由冲突对抗逐步走向协调和解共经历了四个发展阶段,出现了四种对应的形态,即远古时期听命于自然的“自然中心主义”,农业时期依存于自然的“天地与我并生”,工业化时期征服自然的“人类中心主义”,以及信息化时期尊重自然的“生命共同体”。

自然灾害、天人感应与吐蕃上层的政教之争

青藏高原地区多发的自然灾害,在吐蕃时期成为反复被利用的斗争工具,特别是在信佛大臣和奉苯大臣的争权夺利之中,更发挥了特殊的作用。依据《韦协》、新旧《唐书》等藏汉文资料,对相关史实加以梳理,指出佛苯两教利用自然灾害攻击政敌的重要事实,认为其与先秦诸子中“天人感应”学说存在密切的关系,是通过内地与西藏地方的思想文化交流,特别是吐蕃贵族学习并直接翻译借鉴儒家经典(如《尚书》《春秋》等)得以实现的。苯教、佛教双方共同接受这一思想,使“天人感应”学说在吐蕃的政治和社会生活中发挥了巨大作用,并产生深远的影响。

中国传统生态思想的发展境况与现实转换

面对日趋复杂的生态问题,西方所谓“主流”生态理论也尽显疲态,难有应对生态问题的“良策”,亦开不出针对生态问题立竿见影的“良方”。生态思想从来就不只限定于生态或自然本身,而是更侧重于讨论人与生态、人与自然之间的关系问题。中国古代有着极为丰富的人与自然关系的思想文化资源,古人以阴阳学说为基础,阐释人与自然二者内在关联,并以此建立了以“天人合一”为核心的生态思想,其本质在于强调人类要与自然协调、适应。人与自然和谐共生的生态理念,既植根于中华优秀传统文化沃土之中,也内嵌于全人类共同价值的逻辑链条之内,要以世界视角来审视未来发展之路,坚持人与自然和谐共生,走可持续发展之路。

荀子“礼”学的旨归及内在逻辑

社会政治纷争、礼乐文明崩坏的战国亟待重构稳定和谐的世事秩序。荀子赓续前代礼学,熔于一炉,给出了自洽性设想:在“明于天人之分”的基础上,荀子将礼视为人世的达道,一方面明确以礼奉养人的自然之欲,调节求欲行为,安顿个体生命,升华道德价值;另一方面强调以礼明分等级名分,促成分工合作,推动社会秩序形成和运转,以实现他澄清世事纷乱的初衷。为达成上述两重旨归,荀子寄望于势位尊崇的“圣王”,赋予了他制定礼法、裁夺刑罚的至高权柄,但在制衡王权方面,荀子倾向道德层面的慎终劝诫与警示,并未构想出合理可行的规约体系。

张载“合虚与气,有性之名”义释

张载“合虚与气,有性之名”一语中的“合”并非语言层面的合而言之,而是合而为一;其“虚”亦不可理解为太虚,而是“天德”。“天德”即天性,“合虚与气”即天性之在人、物。“合虚与气,有性之名”意为天性必须落实于人、物方可呈现,方可以“性”名之。整体而言,“四有句”中的天、道、性、心构成了一个天人贯通的整体。

清华简《心是谓中》“必心与天两”观念发微

天人之分是中国古代思想史的重要问题。清华简《心是谓中》“必心与天两”观念不否认“天”对人的限定,承认人的主观能动性会受到外在因素的制约,同时强调人的主体性地位,注重“心”对“度”的体认与践行,促使“心”的主观能动性由自在向自觉转进。这是上古三代以来固有理性精神在晚周天命观式微大背景下不断张扬的必然结果,是有一定社会基础的公共思想。晚周天人之分观念在《心是谓中》中表现出较为朴素的特征,郭店简《穷达以时》与荀子《天论》等则对其创造性发展。诸子或侧重于人事道德化,将道德自我圆满视为人生的根本追求;或强调“天”的客观性,将“心”的认知功能提升到“性”的新高度。晚周天人之分观念并非单一线性发展,而是呈现出分途并进、互相交叉的多重演进路向。

论人与天地相参理论内涵及其实现路径

《黄帝内经》中将对人的研究置于天地之间,以五神脏为中心,将“阴阳五行”作为桥梁,将人的生物性、社会性与天地自然规律相参照、相呼应,构建出天人一体化的整体观思维。在此基础上,充分发挥人的主体能动性,便能实现“人与天地相参”。在“人与天地相参”理论指导下趋利避害、在中医临证中“三因制宜”,可以让人们获益最大。

一种综合的精神诠释学何以可能?——以中国人文学中的“感应论”为中心

诠释学理论的研究离不开人文科学的视野。对于以探讨“精神”问题为依归的“精神诠释学”来说,它同样脱离不开作为“精神人文学”的研究视野,即以“天人感应”作为它诠释“性与天道”的诠释学基本原理。以“天人感应”为中心,精神诠释学以“道—言—智—境”的方式展开其诠释学思想观念的行程。这方面,中国哲学积累和总结了丰富的诠释学思想与实践经验。“道—言—智—境”不仅是中国哲学诠释学特有的诠释学运思逻辑,它还具有先验的普遍性,同样可以用来观察与透视以基督教神学诠释学为代表的西方精神诠释学类型。中国精神诠释学采取的是“由圣而神”的诠释学思想路线,而西方基督教神学诠释学走的是“由神而圣”的诠释学研究进路。虽然这两种诠释学的理论出发点与诠释思路不同,但这不妨碍它们都是将作为宇宙之最高终极存在的“神圣精神”作为自己诠释的最高目标。从而,中西两大精神诠释学传统终在诠释学的“终点”和“登顶处”相通与相逢。