广义的国际法跨学科研究之倡导——兼论国际法学科的自主性问题

国际法与国际关系理论的跨学科研究前景广阔,但其过于偏重经验实证性的社会科学维度,相对忽视法学的形式维度和人文维度,具有一定局限性。国际法学人不宜对这种方法不加任何反思地运用。在跨学科整合浪潮中,国际法学科由于自身独特的学科风格和知识贡献,其自主性仍应得到重视。自主性途径之一在于摆脱对"抽象法学"的偏爱,真正重视对实在法细节和国际司法过程的深入研究。另一方面,"跨学科研究"完全可以涵括法学学科内不同二级学科之间的交叉研究在内,但这种"类比"研究方法也存在若干亟待解决的理论前提。对于国际法学科而言,一种既以开放态度面对法学外的社会科学与人文学科,同时又积极重视与法学内其他二级学科进行交流共享的广义的跨学科研究理念,似已成为必要。

Study on Sustainable Water Resource Conservation—Toward Deepening of Homo Environmentics

To unlearn the meaning of a sustainable water resource conservation is now an essential issue in using of sustained, sound, and high-quality water in the world. In this paper, a water quality purification by the Schumann frequencies was first considered through the murmuring sound of upper reach at the mountain stream (Kyoto Pref., Japan) regarding the conservation of water resources. Second, water is changing freely and easily accepting the wavelength of all the sounds. We therefore referred to a flow and dynamic equilibrium to realize and understand the water quality purification process. Finally, a “consciousness only Buddhist philosophy” of water quality as an analogical approach was introduced to realize and understand the water purification process. As a result, we have confirmed the water purification capability by Schmann frequencies in an experiment on water quality. And through the experiment, we have realized the importance/significance to find the meaning for a person’s primary meaningless such as 1) meaning connection among life, environment, and economics as a condition of human life, 2) energy, entropy and fluctuation under law of thermodynamics, 3) a metaphor between water quality and mutual possession of the ten worlds based on conscious-only theory, and 4) sense of wonder through the water purification process.

儒家“仁论”诠释视角下的清中期汉宋之争

“仁”的概念在儒学诠释中意义重大。孔子立足于现实生活,以“仁礼互释”赋予了“仁”极大的实践意义,但孔子“述而不作”的态度以及所形成的“六经”为本的诠释方法极大地影响了后世的诠释。“比类”与“征实”思维的诠释方法在经典解释中较为重要,二者也体现在汉儒的诠释方法中。一方面,在比类上,汉儒注重“类感”的形象思维,而宋儒发扬了“比类而推”的抽象思维。另一方面,汉代以“古文经学”为代表的实证诠释思维即使在宋儒如朱熹者亦有吸收,且对清代汉学立场的经学家产生了较大的影响。阮元作为“汉宋之争”的关键节点,对宋学方法的“臆断”之弊与汉学方法“株守”之害进行了反思,但并未完全否定其中任何一方,而是将“仁”的诠释复归到接近孔子本旨、以汉学方法为基而兼重义理、以“通经致世”为宗旨的“实学”实践诠释中。