On the Ancient Educational Thought under the Opposite View of Human Nature of the Pre-Qin Scholars--On its Value to Contemporary Higher Education

The pre-qin Scholars’views on human nature could be divided into two types:malleable human nature and immalleable human nature.Based on the theory of the malleability of human nature,Confucianism formed an educational concept aiming at shaping the ideal personality of Confucianism.The theory of immutability of human nature has become the root of the two distinct educational concepts of Taoism,which advocates letting nature take its course,and Taoism,which aims at reforming human behavior.Either idea has its reasonableness.All of these have a very important impact on our higher education today.

Envisioning the Profile of Chinese Culture——from the Perspective of the Social Value Theory

For a few decades China has undergone an enduring, drastic and complicated transformation. The structure and form of Chinese culture has been profoundly shaped and re-shaped during this process. With careful analysis of the history and the actualities, this paper presents a sketch of Chinese culture that highlights three significant traits; an elegant temperament featuring both classicality and novelty, an intrinsic value focusing on nature and freedom, and an encompassing structure marked by harmonious diversity. A new Chinese culture has already revealed her profile against the sunglow at the dawn of the new era. Beautiful and promising as it is, Chinese people believe that she deserves being heartily applauded, warmly welcomed, and boldly embraced.

Exploring a Deep Analysis Method for “Click-Stream” Information from the Perspective of the Flow of Bidirectional Value of Customer Relations Based on Ricoeur's Hermeneutic Theory

Click-streams of online shopping are the tracks/trails of interactions between a customer and a vendor.We observe that it is of great importance both in theory and practice to explore a deep analysis method for analyzing click-stream information of an individual customer in a specific transaction for understanding the bidirectional value transfer within the machine-human interaction of an online store and for its personalization.We analyze the significance,the hierarchical structure and the characteristics of click-stream information and propose that Ricoeur's hermeneutic theory be the foundation of forming such a deep analysis method.Then we use the empirical context information of the click-stream to improve the naive interpretation put forward by Ricoeur.Moreover,we apply the Grounded Theory to extend the deep analysis of Ricoeur's theory of textual interpretation.The improved theory fits well with the needs of interpretation and the analysis of click-stream information.We exemplify and show the feasibility of this analysis method by using data collected(a single case)from a large study of human-computer interaction.

The Thought of the Oneness Between Man and Nature in Walden

From the view of the ecological theory, this paper tries to analyze that Thoreau uses Chinese traditional philosophical thought--- the oneness of man and nature to deal with the relationship of human beings and the nature in Walden.

A graph theory model using human nature structure

A graph theory model of the human nature structure( GMH) for machine vision and image/graphics processing is described in this paper. Independent from the motion and deformation of contours,the human nature structure( HNS) embodies the most basic movement characteristics of the body. The human body can be divided into basic units like head,torso,and limbs. Using these basic units,a graph theory model for the HNS can be constructed. GMH provides a basic model for human posture processing,and the outline in the perspective projection plane is the body contour of an image. In addition,the GMH can be applied to articulated motion and deformable objects,e. g.,in the design and analysis of body posture,by modifying mapping parameters of the GMH.

An Analysis of the Maximum Lifespan in the World and Japan

Extreme value theory provides methods to analyze the most extreme parts of data. We used the generalized extreme value (GEV) distribution to predict the human lifespan in the world and Japan. The diagnostic plots, which assessed the accuracy of the GEV model, were fitted to the human lifespan, validating the model. The human lifespan in the world and Japan had shape parameters of ?0.1623 and ?0.2949 and had an upper limit. The calculated upper limit in the world was 128.7 years. The world’s oldest record holder, Jeanne Calment’s age of 122.45 years, was close to the 260-year return level and was far from the calculated upper limit. The calculated upper limit in Japan was 120.4 years. Japan’s oldest record holder, Kane Tanaka’s age of 119 years in 2022, was the 500-year return level and was close to the upper limit. In the world, achieving the calculated limit was difficult, but the human lifespan will soon reach the upper limit in Japan.

What will I be like at eighty? How human values contribute to expected real and ideal self-images in old age in a Germanic/Austrian cultural context

According to Grawe’s Consistency Theory, congruence between an individual’s aims and reality is fundamental for psychological health. We examined the real and ideal self-images of N = 440 participants in a Germanic/Austrian cultural context as perceived in presence and as anticipated for an age of 80 years and examined their relationship to value orientations as a coping resource. From adjective ratings on the Semantic Differential for the real self-image at presence, two dimensions were extracted, one representing Warmth (W) and one representing Competence (C) in the sense of the Stereotype Content Model. Cluster analysis yielded one type of respondents with a cautiously optimistic, and one with a moderately pessimistic view of the present and the future. A third cluster devalued W and C in favor of Religiosity and Conservatism and had the highest degree of congruence between real and ideal self-images. Thus, hypotheses with regard to Religiosity and Conservatism as coping resources were confirmed.

“生成式人工智能”(AIGC)及其哲学意蕴

从“生成式的AI”或“生成式的人工智能”(AIGC)的角度看,需要关注“自然生成”“人工智能生成”“社会生成”或“伦理生成”之间的关联和区分。人工智能具有确定性与生成性,它从一个侧面体现了being与becoming的沟通和统一。从传统意义上的人禽之辨到人机之辨,体现了重要的转换,但二者在本质上都关乎何为人的追问。人工智能所体现的理性具有非原创的意义,人所具有的理性推论能力作为人的本质,则具有原创性。相对于人而言,AI作为一种机器,归根到底还是属于“器”,只具有工具意义,不具有独立的人格,也难以获得伦理主体的地位。此外,人工智能主要表现为人的创造的一种结果,真正的原创意义上的智能只有人才具有。从这一意义上说,只有人才是原始的创造者,把人工智能看作比人更高级的动物,并不合乎事实。人工智能发展可以取代很多人的工作,这在本质上如同在近代工业的发展过程中,机器不断取代手工操作,二者情形相近,原理也一致。从更深远的意义上说,这也是人不断地走向人性化的社会、达到真正自由存在形态的一个环节或前提。科技的发展可以使我们对世界的细节、对某些方面越来越深化,但是总体上对世界的把握离不开哲学。另一方面,科学发展具有自主之性或惯性,后者需要哲学为其提供价值引导。

新时代青年使命担当的马克思人学理论释析

新时代青年要担承实现中华民族伟大复兴的使命。马克思人学理论是基于唯物史观对人的整体观照,关涉人的当下和未来的发展。马克思人学理论中“人的价值”的内外二分阐释新时代青年使命存在的必然与合理,“人的本质”的彰显过程启示新时代青年践行使命的方法和路径,“人的存在”的三种形态鞭策新时代青年践行使命的主动与自觉。用科学的理论武装青年的头脑,助推青年认知、认同并主动投身实践担承其时代使命。

主观利己抑或有限利他:罗尔斯的人性观及其伦理反思

人性问题不是罗尔斯《正义论》重点论述的内容,但对人性的界定与使用,却为其整个正义理论的走向提供了前提和基础。在《正义论》中,罗尔斯把原初状态下的人性预设为两个特征:一是人性冷漠而理性利己;二是人性有限利他。这看似矛盾的人性观,实际上是为了满足理想契约环境之下的论证需要。从西方人性传统和文本逻辑上看,罗尔斯的人性论依然倾向于自利目的的利己性而非利他性。虽然罗尔斯的利己人性观在满足分配正义的论证上有其合理性,但理论与实践的脱节使得差别原则在现实中难以落实。因此,反思罗尔斯自利与利他两种人性设计的本义,也为研究罗尔斯正义理论提供了一种新的解释。

论儒家人性学说的卵茧之喻

为了对人性问题做出描述、论证,儒家学者发明了大批“妙喻取譬”“辞喻横生”的譬喻。其中,以卵、茧对人性做出比喻,在先秦两汉时期得到学者的广泛使用。学者用其阐明恶之来源、论证政教秩序的合理性、标著归复善性的路径,使得卵茧之喻成为与儒家人性论关系密切、体系完备的譬喻。持此说者既有儒家经生,也有道家哲人。两汉之后,这一譬喻消沉千余年,在明清时期重新得到儒家士绅、学者的热烈讨论。卵茧之喻的隐显起伏,蕴藏着学者对人性论关注重点的转移轨则。

万物负阴而抱阳——老子母性论思想论析

健全的人性系统应包括自然性(个体性)、社会性(父性)与母性三个维度。但历史上人们往往更多地关注了人的社会性与自然性,而一定程度上忽视了人性的母性维度。老子针对父权制社会的种种弊端,提出“万物负阴而抱阳”的母性论命题,意在重建人心的秩序。然而,老子母性论并非仅在话语的表层区分于父权,而在于彰显母性“大爱”的品格,其既不同于儒家的仁爱与墨家的兼爱,也不同于基督教背景下的博爱。老子母性论有三个思想特质:一是母性是人对自身的完全舍弃与对存在的绝对给予;二是母性在人与社会的发展中起着根本性的奠基作用;三是母性意味着个体对于家国共同体的认同和归属。研究老子母性论的意义在于探讨人心的现代性问题。真正意义上的社会的现代化发展应体现在社会制度与人心两个层面上,后者则是现代性的真正实现。

濂溪中和论性思想及其对儒家人性论的独特贡献——兼论其对湖湘学派的影响

人性论是中国哲学史和思想史上聚讼不已的重要问题.濂溪以“中正”“中和”“太和”为核心范畴、主要特征和终极依归,并以此为基点,做了上下打通的工作,其人性论上通既存有又活动的太极“太和”原初本体,下通未发已发中和中节的德性修养工夫,并由此扩充为“中正仁义”的伦理政治制度安排,可谓天人相合、内外相通、本末兼赅、有体有用.濂溪中和论性思想对儒家人性论有着独特的贡献,尤其深刻影响了湖湘学派,使得湖湘学具备了独具一格的理论特色.

课程思政融入高职教材建设路径探赜

教材作为课程系统的核心要素之一,是课程思政实施不可或缺的载体,起着重要的支撑作用,承载着落实立德树人的根本任务,是实践“三全育人”教育理念、创新“三教”改革的最佳着力点。课程思政融入教材建设还存在一些薄弱环节,是今后需要重点解决的方向。课程思政融入高职教材建设应遵循突显价值性、坚持人本性、体现创新性的原则。高职院校可以从健全高职教材课程思政建设的管理机制、组建高素质教材编写团队、优化高职教材课程思政的建设内容、创新课程思政融入高职教材建设的支持系统、注重课程思政融入高职教材建设的评价等方面进行探索。

论实践理性自然法之不证自明性

面对近代事实与价值二分法对自然法理论的冲击,当代自然法学家约翰·菲尼斯试图以自然法不证自明性跨越自然法认识论困境。然而,菲尼斯所提出的自然法不证自明性概念既继承了中世纪典范自然法学家托马斯·阿奎那的自明性传统,又包含了现代希尔伯特几何公理的自明性概念,二者在形而上学实在论立场上相互对立。这使菲尼斯的自然法不证自明性概念面临着本体论实在论与非实在论之间的张力,其对事实与价值二分法的回应以及自然法伦理学的构建也因此受到质疑。一种对自然法不证自明性的自洽理解可以从理论理性判断与实践理性判断的同一性之中得出,自然法原则作为理论理性判断是可推导的,但作为实践理性判断是无源出且不证自明的,这种理解也为弥合事实与价值之间的鸿沟提供了一种可能。

孟子人性论路径选择——“天下之言性也”章新诠

《孟子·离娄下》“天下之言性也”章以人性论探究路径为主题,在孟子哲学中占有重要地位。自汉以降,学界对该章的解释大致可分为“肯定系”和“否定系”两派,前者认为孟子肯定文段前三句而后者反之。从训诂学依据、研究方法依据和思想背景依据三角度审查该章,可进一步区分“否定一系”和“否定二系”两派,并得出一个更合理的否定二系的新解释,与此同时发现肯定系解释的多重困境。孟子认为杨墨通过经验路径(故者)所构建的自然人性论会陷入“以利为本”的困境,而旧有先验人性论路径(智者)也被指责为牵强附会。在这一背景下,孟子以善端言性,为先验主义人性论开辟了新路径,由此构建了能避免“以利为本”之困境的政治哲学,这体现了其为儒学突围所做的努力。

论朱熹、王阳明“新民”“亲民”之辨——基于人性论的立场

《大学》的“亲民”与“新民”之争以朱、王两家的观点最具代表性。朱熹基于理气二元的思想,演化出人性二元论,主张“自新—新人—新民”的“新民”说。“新”的三个层面次第展开,呈现为以教化手段复归“明德”之“明”。但在人性二元论中,善恶被赋予先天性,导致个体涤除身心染污的能力存在差距,最终造成主体难以自为地进行道德实践的理论困境。王阳明基于“万物一体之仁”,以人性即“至善”的天命之性,主张“亲亲—仁民—爱物”的“亲民”说。阳明消解了朱熹理论中善恶皆有先天来源的问题,将朱熹收摄于先觉者的道德自觉返还给常人,使得具有普遍意义的道德自律成为可能,“明德”之明的复归则落实在“反求诸己”、去除私欲的简易方法上。

宋明理学的性说

北宋王安石承继唐代韩愈彰显孟子、肯定孟子的性善说,与程颢、程颐开创的道学派学者具有共同的性论基础。与王安石、程颢强调伦理意义上的善恶只是已发阶段的概念不同,南宋朱熹依据张载的心统性情与程颐的性即理,建立性情二层构架。同时,《大学》“身有所忿懥”的身、心理解反映了道学家不同的思想特色。有关性本善与无善无恶、尊德性与道问学的争论,反映了理学家不同的思想重点。尤其是尊德性与道问学对立的思想史叙事不断地再生产,直至今天仍保持着生命力。黄宗羲的《明儒学案》可为代表,这样的叙事非常稳妥,但也因此需要保持警惕。一方面这样的叙事容易忽略不同学者思想的丰富性,另一方面即使强调“朱陆和会”的学者也不可避免地局限在朱陆对立的理论前提。

现代道德秩序及其自然人性基础:沙夫茨伯里道德哲学的社会理论意涵

17世纪末18世纪初,沙夫茨伯里面临着现代个体产生之后如何安顿个体性日益膨胀的现代人,弥缝个体与社会之间的断裂,重构一个自由而有德性的总体秩序的问题。这意味着他要在霍布斯之后发展一种竞争性的人性论,并由此构筑一种新的道德哲学。为此,沙夫茨伯里借助神圣秩序观念,为自由而有德性的市民社会的构建提供了可能性。随后,沙夫茨伯里提出了一种以自然情感为第一性的人性观,进而经验性地澄清了人性中自然而固有的那种“非自爱的社会性”,为社会本身的自足性提供了有力辩护。最后,经由共同感和道德感官的社会心理机制,一种道德秩序的可能性便在普遍自然人性的基础上得到了说明。在这一系列理论工作之外,沙夫茨伯里明确主张,一个充分自由、宽和的公共领域,对于良好的道德秩序的真正实现是极为必要的。沙夫茨伯里的道德哲学为后来的苏格兰启蒙运动乃至整个英美社会理论确立了一种以“社会”逻辑来安顿个体、构造秩序的理论基调,其思想对于我们这个时代仍具有多方面价值。

性含善恶与效法三代:钟泰的荀学重构

钟泰深研《荀子》,对其义理作了重构。这主要表现为两点:一是揭示荀子虽主张性恶,却仍不废性善,对于荀学所言由精神虚静而获取的认知能力,反有所轻忽;二是揭示荀子所称“先王”“后王”,辞异义同。具体所指,他先以西周当之,后扩展至三代。这些说法,同荀子原意多有参差。究其成因,或立足于钟泰自身程朱理学的立场,或服从于构造先秦诸子谱系的要求,或有取于稍前章太炎的议论。钟泰经由重释荀子,将理学式的“心统性情”说上溯至先秦;同时,荀学注重制度建设,钟泰则赋予制度以历时变化的动力,并加入反对世袭等现代观念。两面合观,反本而开新,可谓一种创造性阐释。