论墨家义利观的演变

墨家的义利观在先秦时期独具特色,并处于不断的发展演变之中。后期墨家扬弃了墨子义利观中的宗教意味,将其引向利他主义,并对墨子"志功合一"的伦理思想进行了阐发。考察墨家义利观的发展轨迹,也可以为我们研究墨学衰落提供一些思考。     

“成规”为何要“墨”守

在中国历史上,最善“守”者非墨家莫属。墨家弟子专门研究在别人进攻之时如何防守,最终将防守技术推向了极致。据《墨子》记载,公输盘为楚国制造专门用来攻城的云梯,并且准备用来攻打宋国。     

“成规”为何要“墨”守

在中国历史上，最善“守”者非墨家莫属。墨家弟子专门研究在别人进攻之时如何防守，最终将防守技术推向了极致。据《墨子》记载，公输盘为楚国制造专门用来攻城的云梯，并且准备用来攻打宋国。     

墨学集合核心论

历来的墨学研究者各自提出了自己的核心论。总结了各种墨学核心论的思维模式及其所重构墨子思想结构的模型，使人考虑墨子思想体系并不是单一核心的思想体系，也不是杂多思想要素凑合的体系，墨子思想体系的核心是由天志、兼爱、尚同三大思想要素构成的“集合核心”。三者既各自成体系，又相互关联，构成墨子思想的完整体系。对墨子思想体系核心的思考，体现了“一”和“多”的辩证关系。     

魏晋墨学之流传及相关问题

汉代以来的墨家学说,常被学界称为绝学,认为其势凋零衰颓已甚。本文考察魏晋墨学流传之况,提出四个问题:一是其时学者仍多读《墨》用墨,《墨子》和墨学谈不上衰歇。二是魏晋玄学崛起而形名、名理学甚盛,其既与墨渊源甚深,构成了当时出现名、墨新著的基础。三是墨子被道教收入神谱,墨学部分成份在道教中承续和变迁,构成墨学发展又一分支。四是魏晋墨学的生态,说明其非因儒学独尊而衰,反映了当时子学传播和发展的某些共同问题。     

梁启超与墨学

梁启超是近代首先尝试运用西方社会科学的方法来研治墨学的大家。其学术成就是多方面的,既有《墨子》本的校勘,也有墨家思想的研究。在近代墨学研究的历程中,梁启超的研究具有开创性的意义。从方法上看,其墨学研究上承孙诒让,下启胡适,是近代墨学研究方法论转化的中间环节。     

先秦墨家孝道简论

墨家的创始人与主要代表人物是墨子。墨子曾“学儒者之业,受孔子之术,以为其礼烦扰而不说,厚葬靡财而贫民,久服伤生而害事,故背周道而用夏政”(《淮南子·要略》)。墨子的学说在战国初期影响很大,“世之显学,儒、墨也”(《韩非子·显学》)。有关墨家学派之书,今仅存《墨子》残卷五十三篇,这五十三篇,大部分可信是墨子学说的记录。墨家是先秦诸子中唯一代表下层平民思想的学派,在先秦诸子中墨子是论“孝”最多者,《墨子》一书凡“孝”48见,班固亦谓墨家“以孝视天下”(《汉书·艺文志》)。墨家之孝,以“兼爱”、“利亲”、“交孝子”为要义,…     

金城汤池 不战而胜

蔡元培先生说：“墨学中断使中国科学不得发达”。确实,因为人类最早使用的二十几种简单机械中,大部分墨子都已经发现而且进行介绍并应用于军事和民用。     

《墨经》语言学思想研究

“墨经”一词,首见于《庄子·天下篇》。《天下篇》谓墨家之徒“俱诵《墨经》”。《墨经》产生的年代,一说公元前五世纪(见詹剑峰《墨家的形式逻辑》),一说公元前四世纪或三世纪(据孙诒让《墨子闲诂》序)。总之,和古代希腊最早的名实关系的讨论(从埃利亚派和赫拉克利特到亚里士多德)庶几同时。晋代鲁胜将《经》上、下和《经说》上、下共四篇编成《墨辨》为之作注,今已亡佚,据保存在《晋书·隐逸传》中的原叙说:“墨子著书,作《辨经》以立名本。”视四篇为墨子本人所作。清毕沅亦将《墨辨》中的四篇视作《墨经》,且视为墨子本人所作。清汪中《述学·墨子序》和孙诒让则将《经》上、下,《经说》上、下、《大取》、《小取》六篇视为《墨经》。孙诒让还怀疑《墨辨》四篇非墨子所作。《墨子闲诂·经上》云:“巳据庄子所言,则似战国之时墨家别传之学,不尽墨子之本旨。”据近人方授楚考定,六篇均为后墨所著。近人谭戒甫《墨经分类译注》亦取六篇,并认为六篇“雏形之论式”,皆肇始墨子本人,后由相里氏等三墨“增补改进,以传其门人后学”(《墨辨发微·墨经证义》),即把《墨经》六篇著作看作前墨和后墨长期刻苦传学,共同努力而完成的产物。故《墨经》中的丰富的语言学思想,既是属于前墨创始人墨子的,又是属于     

墨子论历史

墨子,名翟,鲁国人,活动年代大约在公元前468年至前376年。墨子是一位富有实践精神的大思想家,是墨家学派的创始人。他和他这个学派的言论,汇集在《墨子》一书中。《墨子》不是一部历史书,书中所引史料不尽合史实;但从论证思想学说中却反映出墨子对     

今本《墨子》前七篇新考

本文通过对今本《墨子》前七篇的分析和研究,推断《亲士》、《修身》二篇当属墨子早年自著,而《所染》至《三辩》五篇则应为其早期门人弟子所记;并进一步探讨与之相关的两个重要问题,即墨子自著为何偏少、“兼爱”在墨子整个学说思想体系中的地位究竟又是怎样的。     

《容成氏》“文王服九邦”考辨——兼论《容成氏》的主体思想及其学派归属

《容成氏》所述"文王服九邦"一事,存在着作者根据其主观立场,对史实进行增饰和改造的现象。作者之所以改造"文王服九邦"故事,并将其置于《容成氏》的"革命"之说中,主要是为了反衬"武王伐纣"的残酷性,从而凸显"禅让"优于"革命"。《容成氏》凸显"汤武革命"的暴力特征,是其不纯属于墨家或儒家学派的一个标志。《容成氏》的叙事风格及其思想,也受到了战国纵横家一定程度的影响。因此,《容成氏》可谓一部糅合了儒家、墨家、纵横家思想的具有"杂家"特色的作品。《容成氏》的这一特色,反映了战国时期楚地学术思想走向融合的趋势。     

《全宋文》有关宋代福建学校出版史料述略

宋代福建学校刻书,有史可考者,主要集中在福州学宫、莆田郡庠、泉州郡庠和临汀郡庠。福州学宫刊刻真德秀著作《读书记》,由汤汉主持雕印;莆田郡庠刊刻书籍《论语通释》,由军学教授苏思龚主持雕印;泉州郡庠刊刻书籍《禹贡山川地理图》《潜虚》《发微》,由州学教授陈应行主持雕印;临汀郡庠刊刻韦骧的《钱塘韦先生集》,该书为其孙子韦能定所刻。这些刻书,为后世留下了一批珍贵的史料。     

The Positivism Dispute in German Sociology, 1954–1970

This article offers a re-contextualization of the Positivism Dispute between the Frankfurt School and advocates of empirical sociology in the German sociological profession between 1954 and 1970. Investigating the reasons why the German Sociological Association convened in Tübingen in October 1961, it assigns a more peripheral role to Karl Popper and this now famous seminar. Focusing instead on the debate among German sociologists from the mid-1950s which prompted the convention of the seminar and the invitation for Popper to speak, the article maintains that philosophy of history was the central concern of the Positivism Dispute. In this debate, members of the Frankfurt School emphasized contingency in history and society, while sociologists such as René König, Helmut Schelsky, Ralf Dahrendorf, and Arnold Gehlen advocated sociology as the empirical study of ‘given’ social facts. By doing so the article questions the narrative of the Positivism Dispute advanced by Karl Popper and some of his followers, as well as interpretations which have focused on debates during the aftermath of the Tübingen seminar in the 1960s.     

Front and Back Covers,Volume 34, Number 2. April 2018

Cover caption, volume 34 issue 2 Front Cover: School shootings Student lie‐in at the White House to protest gun laws, 19 February 2018. The demonstration was organized by Teens For Gun Reform, an organization created by students in the Washington, DC area in the wake of the 14 February shooting at Marjory Stoneman Douglas High School in Parkland, Florida. Earlier on the day of the shooting, the priest at the Basilica of St Francis of Assisi in Santa Fe mused during the Ash Wednesday ritual whether valentine hearts and bouquets of red roses could coexist with ashes on foreheads and reminders of human mortality. Could love and death be partners? As the congregation exited the church, mobiles rang with news of yet another school shooting and the deaths of 14 high school students and three teachers trapped inside an elite high school in suburban Florida. The gunman was a high school reject and white supremacist. It was the 292nd school shooting in America since Sandy Hook, the tiny tot massacre of 2013. Yet America's presidents and political leaders across the political divide remain hostage to the National Rifle Association's mantra: more automatic rifles equals more security, now including in US schools. State laws prevail over executive orders. Currently 14 states in the US arm teachers and 16 states allow local school boards to decide whether to do so. But one thing has changed as the survivors of the school massacres and their young followers have taken the reins. Beginning on 14 March, thousands of students from elementary and high schools have begun to march out of their classrooms. A new and powerful civil rights movement is spreading across the nation. Meanwhile Trump and his education secretary are proposing to target poor, black and Latino students, to undo President Obama's policies that protected male minority students from disproportionately harsh ‘zero tolerance’ school policies. In this issue, Scheper‐Hughes considers school shooting antecedents, beginning with the misfired Clinton campaign against youth violence. Back Cover: ESTHER GOODY (1932–2018) Esther Goody during fieldwork in Ghana, 1957. Esther Goody was a member of one of the most famous husband‐and‐wife teams in anthropology. She devoted her working life to the study of northern Ghana's peoples and to synthesizing social anthropology and social psychology.     

西汉六安国史实钩沉

西汉六安国的出现,同汉初皖西境内淮南国、衡山国屡出变故直接相关。六安国首位国王刘庆,出身于一个显赫而又富有传奇色彩的家族。六安国因刘寄、刘庆家族显要,同武帝关系亲近,以及为着解决刘寄家族的矛盾而建立。研究西汉六安国之政区版籍的变化,必须采用逆推法等考证方法。六安国始封时至少应有七县之地。武帝以后的推恩分封、颁行左官律和附益法等,使得包括六安国在内的西汉诸侯王国逐步走向了衰微。     

曾鲸与“波臣派”的形成

波臣派是明末曾鲸创立的肖像画派别,在明末、清初画坛影响深远。曾鲸弟子众多,再传弟子更是遍布于当时画坛。本文对波臣派创始人曾鲸的生平、艺术及其影响作了简要的论述,并对波臣派画家体系的构成进行了简单地梳理,以期对波臣派有一个更全面的了解。     

The Angelic Brethren and Everyday Sacredness: A Protestant Theologian's Journey from Berlin to Leiden in 1717*

In the summer of 1717, a private teacher named Jacob Michelmann travelled from Berlin to Leiden to meet the head of a Protestant community known as the Angelic Brethren. During a pivotal time in European religious and intellectual history, Johann Wilhelm Überfeld sought to inculcate in his followers, including Michelmann, a powerful sense of everyday sacredness. Überfeld criticised what he perceived as the markedness of religious speech and acts compared to unmarked everyday activities. Implicitly, this state of affairs rendered the bulk of daily life profane, that is, largely detached and irrelevant to religious life and spiritual progress. For Überfeld and his followers, however, the divine spirit could communicate even through seemingly mundane trivialities, if believers had eyes to see and ears to hear. Accordingly, they paid great attention to household chores and domestic spaces. During his journey, Michelmann successfully acquired this mindset. Yet several years later he started neglecting the lessons of his journey, which caused conflict with Überfeld. Based on the visitor's own travelogue and a wealth of other sources, this article describes Michelmann's journey from its inception to its aftermath while probing Überfeld's notion of everyday sacredness.     

由先商王亥史事论顾颉刚先生的古史建设

1926年《古史辨》第一册出版,标志着古史辨派(又称疑古派)的建立。同年,顾颉刚先生写了《(周易卦爻辞)中的故事》一文,列举《周易》的记载认定先商有易杀王亥取仆牛的史实,其中借用了王国维的研究结果。顾颉刚先生撰此文本来做的是一个反题,但正如他自己所说,“破坏和建设只是一事的两面”,所以此文实为顾颉刚先生在古史建设方面最重要的成就之一,在古史建设方面具有重要意义。     

Calvin's Legacy for Public Theology

Abstract

Many thinkers, of whom Jean-Jacques Rousseau is a prominent example, have expressed ambivalence regarding John Calvin's contribution to our understanding of a healthy civic order: while Calvin's political genius is undeniable, he and his followers are also known for intolerant attitudes and practices. Thus the image of "two Calvins" by a recent biographer of the Reformer. In this essay I lay out some relevant tensions in Calvin's political thought, while also identifying underlying themes that were later developed by his followers. Special attention is given to the ways in which the "neo-Calvinist" movement, initiated in the nineteenth century by Abraham Kuyper, both corrected and expanded upon Calvin's theology of public life. It is noted that while Kuyper's thought also influenced the Afrikaners' apartheid ideology, Reformed opponents of apartheid also appealed to elements in Kuyper's theology of public life. Although the results have been mixed, Kuyper and others did demonstrate the ways in which some basic elements of Calvin's thought can be used to address issues that are being given sustained attention today in broad-ranging explorations of what makes for a flourishing civil society characterized by a variety of "mediating structures."