“思想家”对我们意味着什么?

在一个"学问家凸显,思想家淡出"的时代,我们不能不追问"思想家"对我们还意味着什么?一个民族的思想深度和持久的影响力就是靠这个社会中千百年来极少数的思想家来奠基的。一个没有思想家的国度也是一个没有信仰的国家。一个有担当的思想家是一个时代思想的引领者和哲学王。一个思想家所思考的问题总是那些能决定一个时代思想走向的重大问题。也只有思想家才具有对处在萌芽期的重大问题加以超前探索的敏锐度。在一个思想家已悄然逝去,对国之重器——思想家——的呼唤已被浮躁喧嚣的氛围所褫夺的时代,历史所赋予思想家的使命也已然在被迫卸载。刘纲纪先生的学术历程就是艰苦卓绝的"为往圣继绝学"的过程。这是含金量极高的思想家的思想凝聚、发散并产生了巨大影响力的过程。这在假以各种名义炒作历史文化、思想资源的时代,无疑成为构成一个时代几成绝迹的思想坐标的"历史事件"。

“思想家三问”:引导学生走近思想家的有效路径——以理解身处大变局中的魏源为例

在人类历史发展过程中,出现过许多伟大的思想家,他们的思想与智慧启迪着人类的进步。那么,如何帮助学生基于特定的时代理解优秀思想家及其思想?笔者以引导学生理解身处大变局中的魏源为例,尝试在教学中通过“思想家三问”的路径,回应上述问题。

Ezra Pound＇s Conversion to Confucianism

The paper aims to explore Pound＇s early discovery of Confucianism and his conversion to Confucianism. Pound＇s interest in Confucianism coincided with the time when Christianity, already ＂contaminated＂ by ＂historical diseases＂ in Pound＇s view, could not offer a valid vision by which to guide the spiritual life, resulting in losing self in a modem society. Pound discovers three main deficiencies of Christianity： lack of respect for individuality, the decline of ethics, and open attack upon nature, which could not provide solutions to Western problems. Pound turned to Confucianism to search the existence of modem man in the face of society, and nature, which results in Pound＇s Confucian medicine to cure Western moral obtuseness.

The Political Aspect of Misogynies in Late Qing Dynasty Crime Fiction

In most Chinese traditional court-case narrative, women often serve as negative social actors, and may even be the alleged cause of the degeneration of men＇s morality as the result of their seductiveness. In the late Qing Dynasty novel Digong＇an, centred on the upright official Digong, there is strong evidence of misogyny by the author. Two female characters stand out from the story： one kills her husband with the help of her lover, who is partially justified by the latter being under the woman＇s negative influence; and the other is Empress Wu, to whom the moral downfall of the Tang Dynasty is attributed. Both women are subject to insult and threat throughout the novel. The author＇s attitude substantially relies on the sexist rhetoric prevalent in the Confucian idea of an ordered society, which usually took a negative outlook towards women partaking in public life. But for the latter we should also take in account that at the end of the Qing Dynasty a woman was, in reality, ruling the empire ＂from behind the curtain＂. Therefore, the purpose of this paper is to deconstruct the author＇s misogyny, in order to shed a light on his criticism and connect it with a somewhat more political discourse.

Becoming a historical thinker might be the first step for developing a consciousness of reasoned conciliation

The goal of this presentation is to examine the hypothesis that the ethno-political conflict in Israel can be utilized in history education to foster learning of historical thinking and to construct a tolerant space within the education system that will enable the structuring of in-principle criteria for coexistence prior to the ending of the conflict. I assumed that inculcation of historical knowledge in the education system in Israel by means of an attentive and reflexive cultural dialogue, which sensitively and skillfully confronts contradictory historical narratives as an everyday learning reality in class, will help structure a conciliatory consciousness of the kind we seek.

Confucian Thoughts in Ezra Pound＇s The Pisan Cantos

The Pisan Cantos （1948）, Ezra Pound＇s great epic, which reflects major social, cultural, and historical themes, is based on Western and Chinese cultures, especially Chinese Confucian thoughts. This paper attempts to provide an analysis of Confucian classics and Chinese characters/ideograms as cited in The Pisan Cantos, and to present the unique way in which Pound expresses his emotions and enriches his poetic art. Since, Chinese culture that emphases such concepts as ＂benevolence＂ and ＂sincerity＂ offers a more philosophical and poetical foundation to the cantos, it is understandable that The Pisan Cantos embodies Pound＇s ambition to reestablish the war-ruined Western world by Chinese Confucian thoughts, which he regards as an important foundation stone for establishing an idealistic regime

Beauty of Western Abstract Painting and Chinese Cursive Calligraphy A Comparison

The Western Abstract Painting has a dynamic, constantly-changing, and non-entity beauty. It focuses on the visual process, artistic feelings, and beauty of form as its creative core. The Chinese Cursive Calligraphy （草书）, on the other hand, aims to create a vibrant beauty resulting from sweeping wrap-around and continuous changes. It also pays attention to the personality stretch, the lyrical and expressive, and the abstract beauty within images. In both arts, there is a rhythmic beauty running through the works, allowing the charm of lines to fully express the artist＇s creative thoughts and feelings, making them stand out impressively.

Natural Philosophy, Inventions and Religion in the Correspondence between John Locke and Nicolas Toinard （1678-1704）

The paper examines the copious correspondence between the English philosopher John Locke （1632-1704） and the French intellectual Nicolas Toinard （1629-1706）; Locke made the acquaintance of Toinard in Paris in 1677 or early in 1678, and the latter remained his lifelong friend and most assiduous correspondent. An Orl6anais and a devout Catholic, Toinard combined an intense interest in the Scriptures with an enthusiasm for experimental science and inventions of every kind; he introduced Locke to all the French official institutions and to a number of private laboratories. Toinard＇s principal work, Evangeliorum Harmonia Graeco-Latina, was greatly appreciated by Locke for its new method. The paper attempts at exploring the bulk of this correspondence in detail, giving an account of the wide range of topics dealt with in the two hundred letters; it is divided into four paragraphs referring, respectively, to the years 1678-1679, 1679-1681, 1681-1686, and1686-1704. The perspective is diachronic; in some occasions, the focus is on a peculiar topic which is the object of prolonged discussion between the two correspondents. In the conclusion, attention is drawn to the relevance of this correspondence in the context of the 17th century and of Locke＇s philosophical thought.

Natural Philosophy, Inventions and Religion in the Correspondence between John Locke and Nicolas Toinard （1678-1704）

The paper examines the copious correspondence between the English philosopher John Locke （1632-1704） and the French intellectual Nicolas Toinard （1629-1706）; Locke made the acquaintance of Toinard in Paris in 1677 or early in 1678, and the latter remained his lifelong friend and most assiduous correspondent. An Orleanais and a devout Catholic, Toinard combined an intense interest in the Scriptures with an enthusiasm for experimental science and inventions of every kind; he introduced Locke to all the French official institutions and to a number of private laboratories. Toinard＇s principal work, Evangeliorum Harmonia Graeco-Latina, was greatly appreciated by Locke for its new method. The paper attempts to explore the bulk of this correspondence in detail, giving an account of the wide range of topics dealt with in the two hundred letters; it is divided into four paragraphs referring, respectively, to the years 1678-1679, 1679-1681, 1681-1686, and1686-1704. The perspective is diachronic; on some occasions, the focus is on a particular topic which is the object of prolonged discussion between the two correspondents. In the conclusion, attention is drawn to the relevance of this correspondence in the context of the 17th century and of Locke＇s philosophical thought.

Confucianism in Du Fu＇s Poetry and Sun Dayu＇s Translation

The great Chinese poet Du Fu＇s poetry in the Dang Dynasty has important significance in the development of the world culture. Confucianism is the main theme of his poetry, which penetrates connotation of benevolence, love of all life and self-cultivation. The famous poet Sun Dayu strived to highlight ideological content and the essence of Confucianism in Du Fu＇s poetry through translation. On the basis of deep understanding of the source text and careful choice of words, Sun Dayu mainly used literal translation, free translation and explanation in order to make the target readers know the spirit of Confucianism. His translation activities showed solicitude for national destiny and historical responsibility.

Effects of Team Structure on Innovation Performance： An Empirical Study

Teamwork is gaining increasing attention in a broader management research. In addition to previous research on the relationship between team structure and innovation performance, this study draws from an interesting experience-based theory advanced by Kelley and Littman （2005）, which examines teams from design thinking perspective, and tests its contributions and effects on team＇s innovation performance. According to Kelley and Littman any team should include the following team roles： The anthropologist, the experimenter, the cross-pollinator, the hurdler, the collaborator, the director, the experience architect, the set designer, the storyteller, and the caregiver. We develop theoretical logics to explain how team structure that includes these key team roles and competences lead to a better innovation performance, and propose pertinent hypotheses. Experimental-empirical research and quantitative analysis were used in the study. The study conducted multiple experiments on three samples： a group of foreign entrepreneurship students, a group of technical students, and an additional group of randomly selected individuals, aged between 20 and 58, with diverse backgrounds. A special approach was implemented and a new instrument was developed to evaluate individuals in teams. While the results show that team that possess the major competences proposed by Kelley and Littman are more innovative, preliminary results also show that not all team roles are equally important. Moreover, team roles should be allocated equally among members for better collaboration, member satisfaction, and quick response, and within one team, one prevailing personality is optimal in terms of innovativeness. We discuss the implications of our findings for future research and managerial practice.

Core Conceptions of the Theory of Self-cultivation in East Asian Confucian Philosophy

The present study examines the four core concepts that underpin the various theories of cultivation of East Asian Confucian philosophy： self （ji,已）, cultivation （xiu, 修）, transformation （hua, 化）, and nurture （yang,餋）. The discussion is divided into six sections. The first section, the introduction, explains the significance of the issue in question. The second section examines the substantial notion of ＂self＂ as expounded in the Confucian intellectual tradition and the corresponding concept of selthood or personhood. Confucianism stresses that （1） personal selthood is based on the freedom of subjectivity （subjective volition）, and （2） society＇s values and norms originate in this freedom of subjectivity. The third section discusses the functional concept of cultivation, focusing on the fact that in Confucian theories the terms ＂cultivation＂ and ＂body＂ are always combined to form the concept of ＂self-cultivation.＂ Moreover, Confucian thinkers tend to discuss the effort of self-cultivation in the context of a body-mind continuum. Indeed, they often use orientational metaphors in order to describe the efforts entailed by cultivation. The fourth section analyzes the linguistic setting and context of the functional concept of transformation within Confucian philosophy of the concrete self. The term ＂transformation＂ indicates clearly that Confucian philosophy is a transformative philosophy. The fifth section analyzes the functional concept of nurture, stressing that Confucius＇ two greatest followers, Mencius and Xunzi, represent two opposed approaches to nurturing. Meneius stresses that one should undertake the effort of ＂nurturing qi,＂ that is, produce culture through natural cultivation, while Xunzi advocates artificially instilling culture in order to discipline, tame, and order nature. Mencius and Xunzi both turn to the container metaphor in their discussions of self-cultivation. The article concludes that the various cultivation activities advocated by these two disparate Confucians are based on two assumptions： （1） the self coincides with the physical body, and （2） the physical self is steeped in and interactive with the cultural values of society. In sum, the functional concept of self-cultivation is an important pillar of Confucian theories of self-cultivation.

Ch＇en Tu-hsiu： A Powerful Voice for Modern China

Ch＇en Tu-hsiu （1879-1942）, co-founder of the Chinese Communist Party （CCP）, was one of the major intellectual figures who strongly advocated anti-Confucianism during the May Fourth Movement in 1919 on the basis that in order for China to survive in the modem world, it was necessary for China to reject the totally outdated tradition of Confucianism and adopt wholeheartedly Western methods and ideas, such as individualism and even Christianity. While the hard-line conservatives viewed that the way to reform China was in upholding Confucianism as unifying factor, Ch＇en viewed Confucianism as a formless philosophy that kept China back from the process of modernization.

Yang Zhu＇s ＂Guiji＂ Yangsheng and Its Modem Relevance

Condemned by Mencius （ca.372-289 BCE） as selfishness （weiwo, 为我）, Yang Zhu＇s yangsheng philosophy in China is traditionally depicted as a philosophy of egoism and hedonism. In contrast, Yang Zhu （fl.ca.370-350 BCE） is described as an ＂early liberal or individualist＂ hero in the Western Discussion of Chinese Philosophy. Yang Zhu may not be a liberal or individualist hero as portrayed by the West, but surely he should not be depicted as a promoter of egoism as Mencius did. Both John Emerson and A.C. Graham are probably right when they claimed that Yang Zhu was a revolutionary thinker of his own time; and ＂Yang Zhu＇s intervention for the Chinese thinking world had provoked a metaphysical crisis which had threatened the basic assumptions of Confucianism and Mohism and set them into a new course＂ （A.C. Graham 1978）. From my reading, Yang Zhu＇s influence on Chinese philosophy had been and will be even greater, although his philosophy as a whole was not practiced by Chinese society in the past due to the dominance of Confucianism. Yet as the first person who clearly emphasized nourishing of life for individuals and the first theory that rooted morality into xing （性, human nature）, Yang Zhu＇s yangsheng philosophy had indeed through history made a huge contribution to Chinese nurturing life tradition, and had great potential in providing inspiration to modern moral thinking. Many discussions initiated or developed by Yang Zhu and his followers have influenced both Confucianism and Daoism profoundly. His idea of nourishing life was not only inherited and developed by Zhuangzi and later Daoist religion from life preservation perspective, but also by Mencius and Xunzi from moral cultivation perspective. As a doctrine that has shown more and more relevance to modern society, people can find many inspirations from Yang Zhu＇s answer to the following questions： What is the aim of human life？ What is the right attitude toward life and death？ What is human nature？ What is the relationship between life nourishment and individual freedom？ Why nourishing one＇s own life should be as important as nourishing that of others？ What is the difference between humans and animals？ Why living a natural life is so important for human beings？ Based on materials collected from various Chinese sources directly related to Yang Zhu＇s school, especially the chapter entitled as ＂Yang Zhu＂ from the book of Liezi, this paper will explore essential features of Yang Zhu＇s yangsheng philosophy and its relevance to modern society. As ＂guiji＂ （贵已, cherishing oneself） is the core of Yang Zhu＇s yangsheng philosophy, discussion of this paper will focus on what Yang Zhu＇s ＂guiji＂ means, why Yang Zhu＇s ＂guiji＂ is not ＂weiwo＂ （为我, for oneself）, and how Yang Zhu＇s ＂guiji＂ yangsheng is relevant to modern society.

The Winter＇s Tale by Shakespeare and the Confucian Values

Through comparison, this paper finds out that William Shakespeare （1564-1616）, the most popular and wide respected writer in all English literatures and a great dramatist and humanist in the English Renaissance perio ly d, coincides in speaking highly of love, loyalty, intelligence, harmony, integrity, righteousness, friendship, and so on with Chinese Confucian values--the most precious treasure of Chinese traditional culture reflected in the Three Cardinal Guides and the Five Constant Virtues used by Chinese people in maintaining the stability and harmony of the whole nation and society--through vivid interpretation of human ethical relations in many of his works. At present, the world comparative literature studies have entered the third stage in the circumstance of globalization and internationalization, this finding is with paramount significance in construction of the mechanism of mutual recognition, mutual justification, mutual supplementation and mutual appreciation of heterogeneous cultures. This study, taking The Winter＇s Tale （1623） as a case, is about universality, unity, and shared values of the Confucianism and Shakespeare＇s plays in the perspective of the coexistence of multiple cultures. This paper is with four parts： （1） mechanism of mutual understanding, mutual justification, mutual supplementation, and mutual appreciation introduced in the first part; （2） the Confucian values addressed in details in the second part; （3） the third part is a case study; and （4） the last part shows how the Chinese and Western literatures and cultures can be understood, assisted, communicated, and appreciated with each other by the way of comparing the great works of Shakespeare and the Confucian values featured with universalism to a certain extent

Human Rights and Jainism A Comparative Study

My research paper tries to investigate certain pertinent questions which are very important for the solution of today＇s problems which we are facing in a globalised world. They are as follows： （1） By following Jain principles, how one can promote and preserve rights of the individual; （2） In what ways Jain teachings prescribed preventive measures against the violation of human rights; （3） Chronology of Indian political thought and Comparison between Jain and Gandhian human rights. Today, we are facing the problems of infringement, misuse of rights in all walks of our life. We are confronting with the problems of social, economic, and political rights, discrimination between men and women in third world countries. Inequality is rampant. To establish equality-protection, promotion, and preservation of human rights is utmost important need of the day. It is one of ways that by following Jain teachings and principles we can be able to establish equality of rights and peace in the contemporary world. So my research paper will be aptly related with the Congress main theme, the politics in the world of inequality. My paper is an interpretative study which is viewed from the socio-political dimension not from the religious or metaphysical point of view.

WU Mi＇s Education and Thoughts

In China, WU Mi is a well-known poet, educator, and classical scholar. Honored as the father of the study on China＇s comparative literature, he was one of the earliest scholars who systematically applied the theories of Western literature and the method of comparative literature to research A Dream in Red Mansions. In his early life, he was enlightened by the Guan school （a school of Neo-Confucianism）, and later he studied in the U.S. where he was deeply influenced by Irving Babbitt＇s new humanistic thought. Throughout his lifetime, he advocated the thought of having a thorough knowledge of both China and the West, and devoted himself to the cultivation of ＂well-informed and refined＂ qualities. In fact, WU Mi＇s thoughts owes greatly to the education he received in his childhood. This paper focuses on the investigation of the study life of WU Mi so as to find out the reasons behind his achievement of having a thorough knowledge of both China and the West.

An Analysis of the Confucian Political Position on ＂Ruler-Orientation＂

While Confucianism is quite concerned about the people＇s welfare, its dominant political position is not ＂people-oriented＂ （min benwei 民本位） but rather ＂ruler-oriented＂ （wang benwei 王本位）, which is described by the New-Confucian thinker, Xiong Shili as ＂taking the great righteousness of being respectful to the ruler as the foremost.＂ In virtue of this very righteousness, Confucianism not only subordinates ＂people-orientation＂ to ＂ruler-orientation,＂ but also denies the value of the former for the sake of the latter in case of conflict.

From ＂tianxia＂ （all under heaven） to ＂the world＂： changes in late Qing intellectuals＇ conceptions of human society

The concept of tianxia （all under heaven） had both a broad and a narrow meaning in traditional China, corresponding respectively to ＂the world＂ and ＂China.＂ It was generally believed that China＇s recent history saw a process in which tianxia contracted into a ＂state.＂ However, if we put the emphasis on what the Chinese literati had in mind, the process was more of a transformation from tianxia to ＂the world.＂ Kang Youwei creatively transformed Gongyang＇s idea of the ＂Three Worlds＂ from a diachronic to a synchronic concept, facilitating a smooth transformation from tianxia to ＂the world.＂ However, China was excluded fi-om the Western-dominated ＂world＂ system. The Chinese literati＇s yearning to become a part of＂the world,＂ and their endeavor to earn China a better position in the world, involved a hesitant process of exploration.