The influence of the study of Confucianism and Taoism on the connotation of Shen in Nei Jing

This article analyzes the connotation of Shen in Confucianism and Taoism and Shen in Nei Jing by using the method of literature review,and it raises:the two are closely related.First of all,on the basis of the meaning of"god"before the pre-Qin period,the study of Confucianism and Taoism enriches the connotation of Shen,it extracts many implications,such as"magic","unpredictable","mental spirits","Xin Shen","intelligence","laws"etc.,endowing Shen with philosophy meanings.Secondly,Nei Jing introduces Shen with philosophy meanings into the field of Chinese medicine to explain phenomena related to life,at the same time,it confirms the reality of Shen and constructs a complete Shen theory system.

The Universal Declaration of Human Rights and the “Spirits” of Confucian Ethics

At present, the value revealed in the Universal Declaration of Human Rights is under attack, and the consensus on human rights value is experiencing division globally,which asserts that "human rights can only be provided by paradox". The root of this is that" reason ",the metaphysical nature of human rights proclaimed in the Universal Declaration of Human Rights,is infinitely magnified while the " spirit " is ignored. History and philosophy show that the Universal Declaration of Human Rights entails the Confucian ethical " spirit ".At this time,this potential factor is gradually emerging in the course of world history and became a force to bridge the global division of human rights values. The significance of Confucian ethics " spirit " to the Universal Declaration of Human Rights lies in: from the perspective of " spirit ", its holistic view, bridging individual rights and collective rights; its relational view focuses on the realization of human rights and transcends the " paradox of human right; progressing from the value consensus to common action, so that in the process of judging the progress of human rights in the world, we consider not only the value consensus, but also the common action.

The ＂Minister of Production in the Collectivist State＂ as a Third Way of the Market： China Between Ethics and Growth

This paper proposes a comparison between the Chinese social-economic system of today and the economic planning system theorized by Enrico Barone in 1908, which described in his famous paper ＂The minister of production in the collectivist state＂. The work stems from a critical reflection on the premises of the capitalist market system. From Adam Smith to J. M. Keynes （included）, economists have identified in traditional capitalist models （search for maximum profit, economic efficiency, free competition system） the best economic system, universally implementable, feasible and infallible in democratic capitalist contexts. In the history of economic ideas have always been clear gap between the ＂capitalist system＂ and the ＂collectivist system＂. The choice of a government had to fall back on one or on the other system. The first considered ＂good＂, the second considered ＂bad＂ for economic growth. Times since September 11, 2001, however, seem to have debunked the myth of capitalism as the only model of democratic growth： Asia and China have given the world a lesson in humility. China has shown that although not being a democratic country could developed a robust and highly competitive economic model that has weakened the pillars of the western capitalism. China through Confucianism and Taoism has been able to establish the new global economic laws： low labour costs, low prices, mass production of low quality with a mixed mercantilist philosophy which is unknown to the Western world： the silent, smooth, radical trade expansion. As in a game of dominoes, China has been able to drop the capitalism safeties and America had to bow its head and agree to no longer be the only great power in the international scenario. But the peculiarity of this work is not only to define the root causes of China＇s success in the West; also reflects the fact that an Italian economist （Enrico Barone）, in 1908, predicted analytically and developed a theoretical system very similar to that of China nowadays, between capitalism and collectivism （a third way of the market）. The Asian culture has developed a market system that has proven to be accommodating to the needs of the capitalist market and to grasp the development opportunities that the same Western capitalism has offered.

Ecotourism and environmental ethics: Based on Chinese Confucianism and Taoism philosophy

Based on traditional Chinese philosophy, we study the modern eco-tourism and environmental ethics and its implications. Firstly, the eco-tourism and environmental ethics were defi ned; Secondly, the Chinese philosophy of Confucianism and Taoism related to the concept of eco-tourism and environmental ethics were reviewed; Finally, we provide implications to the practitioners and experts of environment in China.

The influence of Confucian and Taoist culture on prescription principles

Confucianism and Taoism,as the main body of traditional Chinese culture,has a great influence on the structure and the application of the theory of traditional Chinese medicine(TCM).This paper elucidates the influences of Confucian and Taoist culture on the theories and formulating rules of prescription in TCM,such as the principles of"Wu Zang Wu Wei Bu Xie",prescription laws of"Jun Chen Zuo Shi",principle of"Yong Yao Fa Xiang",the principle of"Liu Qi Sheng Fu"etc.from the view of Zhong He,Chong Li and Xiang Thought in Confucianism,and Qi Ontology,thought of Dao Fa Zi Ran and Following Time in Taoism.Qi Ontology belongs to the ontology and hylogenesis,Xiang Thought belongs to epistemology;Zhong He is the aim state of drug using ultimately;Chong Li,Following Time and Dao Fa Zi Ran,they are all the necessary laws for the right use of drugs.It embodies that TCM have its own unique theoretical system and rigorous laws in it,and lays the foundation for the subsequent researches on the theory and rules of prescriptions.

The Ethical Foundation Underlying the Spirit of Capitalism:A Comparative Study of Max Weber and Yu Yingshi

This paper makes a comparative study of Max Weber's The Protestant Ethic and The Spirit of Capitalism and Yu Yingshi's The Confucion Ethic and the spirit of Merchants,in order to conclude the similarities in the two ethics underlying the development of capitalism.

On the Communication of Chinese Discourse Act from the Moral Perspective

Chinese discourse and Chinese dissemination are two main propositions of discourse act.Discourse is the tool for dissemination and the essence of culture.Confucianism,Taoism and Mohism show the typical morality of the dissemination of the Chinese language.Discourse morality implies the competition of the civilization model among different people,nations and countries.Discourse civilization embodies the competition of national interests and ideology.The rapid development of new media brings China the new opportunity to break the monopoly of the Western countries and strive for international discourse power.Moreover,it expands the competition between the Eastern and the Western ideologies.Constructing the Chinese discourse system and improving the influence of its dissemination shall be based on the morality of the dissemination of the discourse act.

Present re-recognition of the significance of the aesthetic value of the traditional literati paintings

The literati paintings are a special art nourished by the philosophy, religion, poetry and calligraphy and many other cultural forms in ancient China, which can be regarded as the oriental comprehensive symphony. In terms of the depth of the art, it is the tower accumulated by various Chinese cultures, rich solid. It contains the ＂morality＂, ＂elegant banter＂, ＂super shape＂, and ＂fun＂ of the literati, which can be regarded as the representative of the high difficulty and deep degree of the Chinese traditional arts, and it is the spirit of the Chinese national paintings.

丝绸之路上回鹘人的中华文化观

大量考古材料显示,回鹘人西迁后,除了继续信仰摩尼教外,从公元10世纪开始,深受吐鲁番本土汉人儒释道文化的影响,积极且广泛研习中华文化,同时也受美索不达米亚东方教会影响传播基督教文化。文章从回鹘人的“儒释道耶”信仰四个方面梳理分析了丝绸之路上的回鹘文化特点及其与中华文化的密切关系,回鹘文化体现了浓厚的中华情结。可以尝试用“东融西鉴”来概括回鹘文化,即向东融会贯通,向西交流互鉴,由此促成回鹘文化的中华文化属性和标识。

儒道之间:庄子的学派归属问题刍议

在中国哲学史上,庄子是唯一一个既被视为道家,又被看作儒家的命世大哲。作为道家的庄子出于西汉学者的建构,作为儒家的庄子源自郭象一系儒家学者的建构。尽管这两种思想史建构均非先秦之旧,却都言之成理,并能在《庄子》中找到一些文本证据。庄子之所以既可以是道家,又可以是儒家,根源在于其思想渊源的丰富性、思想形态的开放性、语言表达的自由性、文本衍变的复杂性,这些特征使得庄学呈现出一副“浑沌”样态,具备极强的可塑性。对于“无家可归”的庄子哲学而言,道家与儒家在凸显其某种特质的同时,也在遮蔽乃至破坏着庄学自身的纯粹性与开放性。在此意义上,居于“儒道之间”的庄子哲学的独特性更值得珍视。

《李君莫高窟佛龛碑并序》首段文字反映的初唐时期“三教融会”思潮蠡探

文章以《李君莫高窟佛龛碑并序》首段文字为研究对象,通过与初唐时期佛儒道三教论衡相关的佛教文献之间的比较、辑考,探讨了初唐时期佛儒道“三教融会”思想及其对敦煌的影响。文中还对碑文部份缺字进行了辑补。

从思想到制度:郑玄知识体系建构的三重维度

作为一代通儒,郑玄创建“郑氏家法”,又遍注群经,一个人开启了属于自己的经学盛世。郑玄以道家思想注《易》,使汉代学术打破门户之见走向融合,也开启了魏晋玄学义理阐释的先声。郑玄注经兼收并蓄,并以己意融合今古文经,董理旧章,希冀重建儒家的思想体系乃至政治秩序。郑玄构建的以阴阳五行为核心的世界图式,以礼学为根底的思想秩序不断扩展开来,形成了一种新的自洽的知识体系,而这种知识体系不乏谶纬学说的融入,从而形成了经纬混合的完善理论,体现了东汉时代的经学特点。郑玄注经,不仅从学理上达到了自洽,既融汇了儒道、今古文经的经说,又完成了自身经学理论的质的飞跃,使经学呈现了一统的局面。

苏轼诗中的“人”意象及其文化意蕴

通览苏诗,可以发现“人”意象成为苏诗一个蔚为大观、具有独特艺术品质的意象集群。这些“人”意象根据组群的不同大体可分为“有人”和“无人”意象,仙人、道人、佛人意象,以及古人与今人、舟人与游人等其他意象,苏诗中的大量“人”意象集群的出现既有对前人意象的承继,也与其儒释道交融的思想密切相关,是其哲学思辨下美学意蕴的生动体现,融哲思与诗意于一体。

论明清《衢州府志》的秩序意识

秩序意识是中国人深沉的文化心理。地方志以纲张目举的形式网罗故实,囊括大典。其穷搜博采、勾陈稽考之处实有着复杂的动因与考量。浙江衢州是“东南阙里”“南孔圣地”。衢州历代府志在深植儒家意识上颇具代表性。四部明清《衢州府志》皆有鲜明的秩序意识导向。它们既标举理想的社会秩序,也如实记载了影响秩序稳定的变量因素,从而凸显了形塑与维护秩序的必要性与重要性,也体现了地方志这一文体在凝聚地方社会、植入共同秩序意识上所发挥的独特作用。讨论地方志编纂的秩序意识,无论在方法论层面还是价值追求上都对当代修志具有启示性意义,亦可为和谐社会建设提供鲜活的历史记忆与切实的行动指南。

弘道以儒《:庄子》的孔门师徒问答艺术论析

《庄子》中涉及孔门师徒问答的语料殊多,弘道以儒是一个突出现象。心斋、坐忘的体道核心概念放在孔子与颜回的问答中提出,深化了体道的义涵。孔门师徒问答形式上,内篇多四问四答模式,曲折变化,体现出对阴数“四”的推重。内篇的孔门师徒问答不仅回合多,而且意脉曲折,意接词不接的情形多见,厘清意脉,是通往《庄子》之道的一把钥匙。《庄子》中设置的孔门师徒问答转承历史中既有的人物关系,又新生出诠道的术语、意象、警句,形象与哲理契合,影响深远。

中国式现代化与中华艺术精神的创造性转化

“把马克思主义基本原理同中华优秀传统文化相结合”是马克思主义中国化时代化在新时代取得的重大理论创新成果。从现代化历史语境看,中国式现代化与中华传统文化之间形成了一种“相互赋予”的辩证关系,因而,脱离现代化历史语境,就无法辩证地处理传统与现代的关系,难以真正实现传统文化的“创造性转化”或“现代性转换”。从文化哲学视域看,“创新自觉”需要“文化自觉”和“哲学自觉”,马克思实践哲学思想与中国生命哲学智慧的会通融合,为“马克思主义基本原理同中华优秀传统文化相结合”提供了高度契合的哲学基础与阐释视域。从现代性理论视域看,在20世纪现代性反思中,以儒道两家为代表的东方文化成为补救西方现代性缺欠的重要思想资源,以“人与自然”“人与社会”“人与人”为现代视域,重新阐释儒道美学的精神实质、生存智慧与审美境界,才可能赋予传统以现代意义,真正实现中华美学和艺术精神的现代性转换。

关学精神与关中书院——兼论关中书院的文化意蕴

自北宋张载创立关学之后,八百年间,薪火相传,绵绵不绝,无论历史如何变迁,学派如何争论,关学总蕴涵着崇使命、重创新、尊礼教、求致用、贵节操、善博取的基本精神。在关学精神传承的历史文化背景下,关中书院是关学复兴的文化成果,传承关学精神的学术高地,承载书院文化的学府典范,荟聚三秦知识精英的人才宝库和体现地域文化特色的珍贵文物。关中书院在三百年的办学历程中为传承关学智慧和精神做出了巨大贡献,在中国特别是陕西思想史、关学史、教育史上具有重要的历史地位和文化价值。

从任正非看企业儒学与中国式管理创新

华为公司创始人任正非被誉为“企业界的思想家”,其思想吸收了古今中外先贤时人的智慧精华,而他尊称为“圣人”的孔子所创立的儒家思想,是他创立华为公司并指导其发展壮大的重要思想源泉。任正非将儒家的“中庸之道”诠释为“开放、妥协、灰度”的“灰度哲学”,将儒家的“自强不息”演绎为华为“以奋斗者为本”的企业文化,将儒家的“吾日三省吾身”发展成为华为“自我批判”的核心价值观,从而形成脍炙人口的华为精神。任正非的企业治理思想及其在华为的成功实践,为中国式管理的创造性转化与创新性发展提供了实践样本和有益启示。以儒家思想为中国式管理的思想源泉,以守正创新为中国式管理的实现路径,以企业儒学为中国式管理的创新突破口,为儒家思想在企业治理中实现创造性转化,为企业理论在中国实现创新性发展,为世界新商业文明提供中国方案,为中华民族现代文明谱写工商文明新篇章。

重树经学典范:曹元弼“郑注配经”的思想要义

百年来中国人文学术与哲学思想的发展,在研究内容、态度、方法上均不断变化,在接受的同时亦自我调整。20世纪60、70年代“范式转移”的研究观念论开始大行其道,亦渗透进近40年来中国学术各类之中,与“新变”一词语义互参,成为当下学术思路不断求新求变的集体风尚,形成集中一偏的思想困局。相对于集大成式的学术高度的追求,无疑是背道而驰。以客观态度审视学术研究主体性的范式观念,本来早存在于中国经学的传统之中,透过范式的“会通”构成强大的学术人格魅力,以顶天立地的文化精神为时代缔构正面的建设力量,从而体现集体幸福的愿望,形成“立”的精神动力,与“范式转移”所导致的“破”,实在是两副照面。因此特别彰显民国时代以来,在学制“废经”而学术全面西化的时代情景中,于学制外所存在坚持不懈的终身治经之士如曹元弼,其全力重建经学的典范价值,坚持树立中国文化的恒常属性,重建中国文化的高尚情操。正视曹元弼“范式重建”的意义,无疑能增强社会上有所“立”的正面价值。

先秦商人的儒商精神

春秋战国时期,在“工商食官”制度解体和儒家学派兴起的时代背景下,先秦商人将儒家学说与经商之道相结合,形成了早期的“儒商精神”,包括子贡“赐不受命”的开拓精神、“亿则屡中”的经营谋略、“博施于民”的济世情怀,范蠡“与时逐利”的经营策略、“诚信立世”的经营原则、“富好行德”的仁义情怀,白圭“智与权变”的经营策略、“勇以决断”的经营战略、“仁以取予”的经营方略、“强有所守”的经营原则等,为中国传统儒商精神的形成奠定了坚实的基础,为现代儒商文化的发展提供了有益的启示。