刍议中国近代合理利己主义思想的影响

中国近代合理利己主义思想能理性地分析和争取自我利益并协调处理自我和他人之间的利益关系,其根本目标是"利己利他"。中国近代合理利己主义思想在现阶段对批判极端利己主义思想有重要作用,有助于新时期的道德建设,但其本身具有局限性,包含传统伦理思想的糟粕成分,在借鉴时应合理区分,辩证运用。

从夏目漱石的《春分之后》论作品中的伪善思想

《春分之后》是夏目漱石作品中后期三部曲的第一部,写于1912年。作者尝试将七篇看似独立,却又相互关联的短篇小说串联在一起,故事的重心由原本看似轻松、带点诙谐的敬太郎的经历,逐步转向描写自我意识强烈、以高等游民自诩的须永与热情天真的表妹千代子之间充满复杂心理的爱情故事,并以刻画明治、大正初期日本知识分子的困惑彷徨作为结束。本论将从分析作品中的主要人物须永的母亲、千代子,须永的伪善思想出发,探讨作家夏目漱石对日本近代利己主义的追究。

国企如何在思想政治工作管理中增强员工的正能量

在企业管理工作中,思想政治工作是十分重要的,其发挥着不可替代的作用,作为企业的安全生产、高效管理和改革创新的思想保障。从某种意义上说,企业的发展就是员工思想观念的与时俱进,一支懒散的队伍,一个消极被动的集体,不可能具备前进的动力。一个成功的企业,它必定有一支较高思想素质的员工队伍,员工的思想素质是其个人综合素质的首位,是企业成败的决定性因素,是企业能否走得更远的关键所在。因此,正视国有企业员工存在的消极思想,研究消除这些思想的方式和方法,凝聚正能量,这是现代企业管理者的重要任务。

论莎士比亚悲剧的本质

本文以莎士比亚创作的悲剧作品为例,深入地分析了造成莎士比亚悲剧的根本原因,认为是人文主义价值观的极端利己主义思想导致了悲剧主人公的死亡,因此莎士比亚悲剧的本质是人文主义悲剧。

从执政为民再谈食品安全——学习十六大精神后的思考之二

作者从学习十六大精神对“三个代表”重要思想的“本质在于坚持立党为公、执政为民”的理解 ,联系与广大人民关系极为密切的食品安全问题 ,对影响食品安全的深层次原因及其应对措施进行研讨。

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.

追寻父性:全球性的社会痛疾

父子关系,是中国文化一个永恒的母题。一百多年前,普迅先生冒天下之大不题,发表了《我们现在怎样做父亲》一文,对当时神圣不可侵犯的父权和父子问题发表了一番石破天惊的见解。他认为,中国人父子关系的误点在于“长者本位与利己思想、权利思想很重,义务思想和责任心却很轻”“只须‘父兮生我’一件事,幼者的全部便应为长者所有”,长者更“因此责望报偿,以为幼者的全部,理该做长者的牺牲”。

试析腐败现象的成因及对策

腐败现象是侵入党和国家健康机体的病毒，它已对党的健康机体，造成了严重的危害；腐败现象的产生是利己主义思想和权力机制的缺陷共同作用的结果；预防和治理腐败，必须标本兼治，综合治理，思想教育是基础，加强法制是保证，监督制约是关键。