实践本体论之现代涵义阐释

现代本体论的重建源于现代西方哲学对“拒斥形而上学”的偏颇的克服,然而其本体论重建的基本精神或基本意向,早已显现于马克思建立的实践本体论之中。以人与世界的实践关系,实践本体论展现了现代本体论从重实体向重关系的转变;以注重现存的感性世界而对远离人的世界存而不论,实践本体论展现了现代本体论从本体之实体化向理论约定性的转变;以人们能动地改变现存的劳动异化社会,实践本体论展现了现代本体论从追问世界是什么向世界应当是什么的转变;以人的自由全面发展的最高价值观照,实践本体论展现了现代本体论从注重事实性或事实判断向注重价值性或价值判断的转变。     

马克思“实践本体论”的确立及其解释

马克思对“实践”的理解有一个由抽象到具体的日趋成熟的认识过程,最终确立本体论意义上的实践观。这种观点认为人的“实践”既具有能动性,又拥有客观性,并作为历史主体的人与历史客体的环境赖以存在的本体论基础。为了正确理解马克思的“实践”概念,有必要将它与过于强调内在超越的意识哲学或思辨哲学以及过于强调外在客体的经验主义等区分开来。     

理学道德本体论及其伦理学价值

理学道德本体论将伦理道德视为宇宙之最高本体,这个最高本体就是"理"。"理"的内容是仁义礼智"四德"和忠孝节悌信"五伦"。理学道德本体论的伦理学价值就在于它为理学经济伦理观提供了世界观基础、价值方向和价值目标。     

本体论、后现代主义与地理学的发展

本文主要从哲学层面上,本体论和后现代主义的视角上探讨了地理学发展的几个问题:①地理学发展和哲学之间的关系,地理学研究要自觉接受哲学的指导作用,吸收哲学研究中积极成果,打破传统观念、思维框架的禁锢;②地理学研究的本体论承诺,地理学研究对象在本体论前提上具有异质性和多元性的特征以及所具备的其他特征,所以地理学研究应该从多个视角分析和观察问题,采用多元化的方法论;③后现代主义对地理学的影响和启示,后现代主义是对现代主义的解构、反思、批判和超越,后现代主义哲学对地理学发展具有理论借鉴和启示意义。     

马克思实践观中的总体性意蕴

马克思以“实践”为其哲学的核心概念,实现了从传统本体论到现代本体论的重大转变。马克思的“实践本体论”就是以实践为根据去理解人的存在、人的本质、人的思维和人的世界。实践作为人的本质活动,它的目标就是追求和谐与统一、追求人的更加完满的存在方式的实现。不管是从实践的本体意义,还是从实践的过程及其追求目标来看,马克思的实践观中蕴含着丰富的总体性思想。     

新时期文艺学本体论研究的意义及其困境

文艺学本体论研究是新时期文艺学研究的主导趋势。这一时期多种文艺学本体论形态纷纷在国内论坛登场亮相,从本质上说,这是新时期文艺观念的一次大胆的自我调整与革新,极大地彰显了艺术形式的特殊价值,促进了文学研究的语言学转向,具有十分重大的意义。然而,由于文艺学本体论自身的缺限和解构主义的颠覆,文艺学本体论几乎陷入困境,淡出人们的研究视野。如何摆脱这种困境,建构新世纪文学本体论,是当代学人必须思考的问题。     

马克思政治哲学的建构性——探析马克思政治哲学现实性与价值性之维

政治哲学是对政治生活的哲学反思之学问。在发生重大时代变迁的当代中国,从马克思哲学文本中探析政治哲学现实性与价值性之维,并借鉴西方政治哲学,然后运用马克思的"实践人学"并开拓西方"微观视域"研究方法,来探解马克思政治哲学的建构性是为构建当今和谐社会的理想服务的政治实践之必然路径。     

浅析老子哲学的本体论——以"先存性"为切入点

老子哲学是中国传统思想理论中的重要部分.本文以其哲学体系中的核心"道"为研究对象,将"道"的"先存性"作为切入点.尝试探讨"道"的本体性质.重点分析了混沌与生殖这两个特点,以期充分说明老子哲学中的"道"的本体地位.     

也谈先秦儒家中庸思想

长期以来，对先秦儒家中庸思想的研究多集中于对中庸思想的方法论内涵和德性内涵的论述和揭示，而对中庸思想之本体论意义未予足够阐发，对中庸思想的理论意义和历史地位未得到应有的认识。本文以中庸思想之方法义、至德义、本体义为基本思路，从性、命、天、道的内在联系出发，发掘“中和”、“诚”之性体概念内涵，努力使中庸思想之至德义及其本体论根据得到系统的阐发，从而说明中庸思想乃一儒家形上伦理学说，在儒家思想系统中具有重要地位和理论意义     

熊十力“体用不二”本心论哲学的逻辑建构

现代新儒家之一的熊十力创造了以"体用不二"本心论为核心的哲学体系。他通过科玄之辨,明示哲学为究体之学,且破立结合,通过批驳西学、道家和大乘空有二宗,最终构建起"体用不二"本心论这一哲学本体论。这样熊氏就会通中外,熔融古今,揭橥其本体哲学的逻辑架构,昭示了其哲学缜密的思维逻辑论证过程。     

Into the Great Beyond: Ontology and the Non-Human

In the following essay I review three recent additions to the burgeoning ontology literature: Philippe Descola's Beyond Nature and Culture, Eduardo Kohn's How Forests Think, and Istvan Praet's Animism and the Question of Life. United by their shared goal of making anthropological inquiry less ethnocentric by avoiding the imposition of Western ontologies on non-Western societies, these works simultaneously exhibit considerable variation in theory and method, ranging from traditional structuralism to ethnographically-informed Peircean semiotics. I emerged from my engagement with these ambitious books unclear about how anthropologists should conduct ethnographic research that goes “beyond the human” and convinced that units of analysis that might seem anachronistic to certain people (such as language, culture, and collectives) remain key constituents of the foundation of anthropological inquiry.     

表象与本体——安克斯密特的历史表现理论

安克斯密特的历史表现理论与叙事实体理论一脉相承,都是历史学家构建的某种叙事性解释。历史表现理论认为,历史文本是对过去实在的一种模仿,是人们认识过去的一个途径。但在认识过去的过程中,由于手段逐渐成为目的,历史表象与历史本体的边界便模糊了。为了避免历史本体的消解,历史表现理论要求历史表现既要与历史本体相似,又要与之保持距离,这就使之陷入两难境地。安克斯密特认为,历史表现继承了叙事实体的整体性和实体性,是客观世界的真实存在,他强调表现与被表现者在本体论上的地位是相等的,甚至本体的存在和对于本体的认识均有赖于其表象。这超出了人们惯常接受的认识论范围,使历史研究者不必再为恢复历史的原有面貌而煞费苦心。     

Beyond the Mirrored Horizon: Modern Ontology and Amodern Possibilities in the Anthropocene

Early talk of the Anthropocene has been prompted by material evidence of the incoherence of ontological divisions between humanity and the rest of Earth. Yet, ironically, it has also been dominated by modern narratives about human distinction, autonomy, and dominion. Along with recrimination about the death of nature, the modern Anthropocene carries hope of human redemption through natural evolution or technological progress. The resulting narratives of enlightened planetary stewardship reduce earthly multitudes to a common denominator, shoring up the mirrored horizons within which modern humans encounter only themselves. In response, I explore amodern possibilities for action in an Anthropocene beyond modern referents of nature and culture. These possibilities open up choices within planetary dynamics that are inherently human but not reducible to human agency. This is a politics of sustenance attuned to difference and relation and directed to the multitude of human‐other‐than‐human collectives, to the specific shared projects of existence, in which human interests are composed.     

Between Ecclesiology and Ontology: A Response to Chris Allen on British Food Banks

The sociologist and theologian Chris Allen develops aspects of both Liberation and Postliberal theologies to launch a critique of the two dominant contemporary Christian responses to British food insecurity: food charity and food justice campaigning. Allen maps an alternative approach: a land activist Church that draws on its own historical counter-cultural practices and takes an oppositional stance to the contemporary state and market nexus. Drawing on the work of the Italian philosopher and political theorist Roberto Esposito, this essay argues that Allen's goals could be more fully realized by investigating with greater nuance Christian ontology, ecclesiology and the role of the state. Turning again to Allen's sources in this essay, the variety and potential of foodbank volunteering along with the legitimacy of food justice campaigns are critically reintegrated into a more radical project, a project which includes but is not limited to the sphere of the ecclesia.     

A Political Ontology of Land: Rooting Syrian Identity in the Occupied Golan Heights

Questions of identity, belonging and place are heightened in societies under protracted military occupation. Bridging scholarship on territorial justice and settler colonialism, this paper examines the impacts of, and responses to, the misrecognition of Arab residents enacted by the Israeli state in the occupied Golan Heights. The injustice of misrecognition entails the imposition on the indigenous population of a Zionist ethnogeography consolidated through Jewish settlements, forced citizenship and discriminatory land and water policies. Focusing on the distinctive agricultural practices by which a Jawlani (Syrian Golani) identity is forged, we highlight the role of sumud (“steadfastness”) as a strategy of non‐violent resistance. Sumud here rests on the mobilisation of communal norms of land and water management, evident in the creation of counter‐infrastructures and water collectives supporting apple orchards. In the face of settler colonial misrecognition, Jawlani rootedness expresses a distinctive ontology on land with a conjoined right of resourcehood.