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“德―道”与“自然―自由”:庄子心性秩序理论的形上建构  [PDF]
张廷干
- , 2014,
Abstract: 在天人之辨这一主题中,局限于对庄子哲学作“客观自然义”理解,遮蔽了其心性理论及其道德哲学主旨,即如何合乎人性化生存这一存在论与价值论问题。理解庄子的心性秩序建构需要把握其双重规定性,即“德-道”理型与“自然-自由”,前者构成心性秩序的本体性规定,后者则是庄子建构心性秩序的实践理性原则。在这样的理解中,自然与道德、个体性与普遍性、生命个体与伦理实体的关系及其内在张力获得伦理道德精神与心性秩序的精神还原。基于本体与现象的区分对自然与自由关系的探讨,庄子不仅深刻反思了人的道德存在本质从而呈现其存在论价值视阈,而且由对自然心性与现实人伦的深刻审察进一步敞开社会伦理向度这一重要的实践领域,探讨自然秩序与道德价值、自然心性与历史道义之间的关系,由此获得审视现代理性道德价值这一深刻的现代性论域。
Over the relationship between heaven and man, controversies have been confined to the understanding of Chuang-tzu’s philosophy from an objective naturalism perspective. This limitation obscures Chuang-tzu’s theory of mind and its implications for moral philosophy concerning the ontological and axiological issues about how people can lead a life in line with their human nature. In order to develop an adequate understanding of Chuang-tzu’s theory of mind order, it is necessary to grasp his two pairs of dichotomies, i.e. “Te德-Tao 道” and “Nature-Freedom”; the former constitutes the ontological dimension of mind order and the latter its practical principle. On this understanding, the tensions between nature and morality, between individuality and universality, and between individual life and moral entity can be reduced to the principles governing morality and mind order. Based on his distinction between noumenon and phenomenon and his investigation of the relationship between nature and freedom, Chuang-tzu did not only reflect profoundly on human moral existence and reveal its ontological dimensions, but also further opened the important practice dimension of social ethics by thoroughly examining natural mind and the ethics in reality. Thus his way of probing into the relationships between the natural order and the moral values and between natural mind and moral history can help us get a good vision for values of modern rational morality
青莲教道脉源流新论——兼谈九祖“黄德辉”  [PDF]
王见川
清史研究 , 2010,
Abstract: ?本文根据青莲教早期文献,推证该教流传的祖脉源流系谱及祖师是仙佛化身的说法,至迟在袁志谦时代已形成。结合祖脉系谱中三祖"普庵"的记载的特殊描述,进而追索该"祖脉源流"的由来,可能与江西人吴子祥或黄德辉有关。该"祖脉源流"除记载教中祖师外,亦传达"道落火宅"、"释终儒起"等观念。至于教中九祖"黄德辉",对照档案记载,就是黄廷臣。
从比德于水谈孔、孟、荀之“道”  [PDF]
万国崔?
天府新论 , 2011,
Abstract: 在孔、孟、荀之典籍中,有诸多关于水的论述。三圣以其独到的视角,以水之诸多物性折射、拟喻先秦儒家之"道",以水喻德,以约见博。以水之混混盈厚、源远流长喻道论之本源意识,皆以"仁爱、孝义"为修身之本;以水之奔腾东往、百折不回喻儒家达观、进取之力行哲学;以水之润泽万物、去污就洁之性喻儒家礼乐教化之社会道德。循着"修己以安人"的逻辑进路而成的孔、孟、荀之"道"正是作为内在德性文化的中华道统思想之核心价值。
怀念师昌绪院士  [PDF]
苏青
科技导报 , 2014, DOI: 10.3981/j.issn.1000-7857.2014.32.001
Abstract: 追忆了与两院院士师昌绪交往的经历,介绍了师昌绪院士接受《科技导报》约稿、采访并发表卷首语、采访稿的情况,简述了师昌绪院士在《中国机械工程技术路线图》新书首发式上的发言,从中可管窥师昌绪院士对中国基础研究、机械工程技术发展的真知灼见。
道的“去形上化”——德川日本徂徕学建构政治化儒学的一项尝试  [PDF]
吴震
华东师范大学学报(哲学社会科学版) , 2014,
Abstract: 德川思想史上的徂徕学以复兴儒家圣人之道、颠覆宋儒形上学为己任,为此他首先要对宋儒的天道观进行解构,他的诠释结论是“道者统名”、道是“先王所造”、道者“多端”等,强调“道”的后天性、人为性、具体性,以此了来颠覆“道”的先天义、抽象义、形上义,完成道的去形上化、非道德化,进而尝试建构日本型的政治化儒学。另一方面,徂徕反对以“国土有别”的文化特殊论为由来排斥圣人之道的观点,认为“道”所展现的礼乐制度在成就人之德的意义上具有普遍适用性,但他又认为即便是圣人安排的制度也应随时变易,这条法则同样适用于日本社会,因为“道”是历史的多样的,这就使得徂徕学的“道论”具有一种具体普遍性之特征。
吸入布地奈德对哮喘大鼠气道平滑肌细胞serca表达的影响  [PDF]
李淼,尚云晓
天津医药 , 2011,
Abstract: ?目的:探讨吸入布地奈德混悬液对哮喘大鼠气道平滑肌细胞(asmc)肌浆网钙-atp酶(serca)表达的影响。方法:按照随机数字分组的方法将大鼠分为正常组、哮喘组及布地奈德干预组,每组8只。哮喘组用卵蛋白雾化吸入法制作哮喘大鼠模型;正常组用pbs代替卵蛋白吸入;布地奈德干预组在卵蛋白吸入后用布地奈德混悬液泵吸干预。各组大鼠asmc原代培养;实时定量pcr检测serca2mrna于asmc中的表达;westernblot检测serca2于asmc中表达。结果:serca2mrna表达及蛋白水平在哮喘组asmc中较在正常组asmc中降低,差异有统计学意义(p<0.05)。serca2mrna表达及蛋白水平在布地奈德干预组asmc中均较在哮喘组asmc中增高,差异有统计学意义(p<0.05);而与在正常组asmc中表达相比差异无统计学意义(p>0.05)。结论:布地奈德有可能通过增加serca2表达促进细胞内钙离子储备,从而改善哮喘气道高反应性。
范绪箕先生简介  [PDF]
夏良道
力学与实践 , 1992, DOI: 10.6052/1000-0992-1992-138
Abstract: 范绪箕教授是中国航空教育家和力学家.1914年出生于北平.1929年考入哈尔滨工业大学机械系,1935年毕业.翌年.留学美国加利福尼亚理工学院,1937年获机械工程硕士学位.1938年获航空工程硕士
瞬时受体电位通道c1在豚鼠哮喘气道重塑中的作用机制及布地奈德的干预作用  [PDF]
李娜,何叶,李敏超
南方医科大学学报 , 2015,
Abstract: 目的通过干预瞬时受体电位通道c1(trpc1)的表达,探讨trpc1离子通道在气道重塑演变过程中的作用机制及布地奈德的干预作用。方法雄性普通级豚鼠50只,随机均分为5组:a组为空白对照组、b组为卵蛋白刺激组、c组为卵蛋白刺激+trpc1sirna干扰组、d组为卵蛋白刺激+荧光素酶sirna干预组、e组为卵蛋白刺激+布地奈德干扰组。取肺泡灌洗液(balf),比较嗜酸性粒细胞(eos)占总细胞数的百分比;酶联免疫吸附法(elisa)测定balf中il-5,il-13表达水平。取支气管肺组织行苏木精-伊红染色(he)、马松三色染色(maason),image-pro图像处理软件定量分析支气管壁厚度、平滑肌增殖及胶原沉积情况。免疫组化法观察trpc1蛋白在肺内相对表达水平。实时荧光定量pcr法测定trpc1mrna的相对表达。结果image-pro图像软件分析结果示,b组显著表现出支气管壁增厚、平滑肌增殖、基底膜胶原沉积、气道周围炎症细胞浸润、炎症因子增加等病理变化,c组、e组的上述病理变化则不明显(p<0.05)。进一步行免疫组化法显示,trpc1蛋白位于支气管上皮粘膜层,主要分布于支气管粘膜基底细胞、柱状上皮细胞的胞膜及胞核内。结论trpc1通道在哮喘个体的高水平表达与气道重塑、慢性气道炎症的发生、发展密切关联;而布地奈德可在一定程度上通过调节trpc1的表达参与气道重塑的演变。
试论老庄哲学中的“德”:几个问题的新思考
A Discussion of “De” within Lao-Zhuang Philosophy: New Thoughts on a Few Problems
 [PDF]

郑开
- , 2016,
Abstract: 老庄哲学语境中的“德”含义复杂且深邃,比如说“玄德”概念及其理论创造性地发展了由来已久的德的观念,可谓思想史进程中“哲学突破”的重要标尺。围绕着老庄哲学的“德”,有若干问题值得深入探究:第一,道与德之间的关系能否归结于“德者,得也”的训诂解释,或者说道与德之间是否有那种亚里士多德意义上的分有关系?如果考虑到“德”实际上意味着“性”或者更深意味的“性之性”,那么德就具有两层含义:万物殊性且自得其性的性;万物玄同意义上的“性之性”。第二,老庄往往通过宇宙论模式阐发道物关系,同时也展现了探究德与物之间关系的多元思考,后者隐含了一种心性论的旨趣。第三,作为价值判断语词的“德”,足以提示出超越于伦理规范的原初伦理,即更高理论层次的德性伦理学(含政治哲学)。这几个问题的新思考有助于加深对老庄哲学的理解。
Within the context of Lao-Zhuang philosophy, the meaning of “De” is complex and profound. For example, the concept of “Xuan De” and its creative theoretic development built on the long established concept of “De”, which can be seen as an important measuring stick of a “philosophic breakthrough” within the course of intellectual development. There are several problems worthy of a discussion surrounding the concept of “De” within Lao-Zhuang philosophy. First, can the relationship between “Dao” and “De” be summed up by the exegetical interpretation that “De is that which is obtained”? In other words, is the relationship between “Dao” and “De” one of “participation” in the Aristotelian sense? If we consider that “De” really implies “nature”, or the more profound “nature of nature”, then “De” would have two meanings: the particular nature that is inherent to and characteristic of each of the myriad things as it is, and the universal “nature of nature” that belongs to the myriad things as they are undifferentiated. Second, Laozi and Zhuangzi often expound on the relationship between “Dao” and “Things” via a cosmological model, which, at the same time, reveals the multi-faceted reflections on the inquiries into the relationship between "De" and Things. The latter contains an exploration that pertains to a kind of Heart-Mind/Nature Theory. Third, “De”, as it is used as a vocabulary in evaluative judgment, sufficiently indicates an original moral theory that is beyond the scope of ethical norms, that is to say, a virtue ethics which includes political philosophy is of a higher theoretical order. New thoughts on these few problems will be conducive to a deeper understanding of Lao-Zhuang philosophy.
中国传统“尊道贵德”观念及其现实意义
On Chinese Traditional Idea of “Respecting Dao and Valuing De” and Its Practical Significance
 [PDF]

江 畅
- , 2018,
Abstract: 摘要 “尊道贵德”是中国最古老的根本价值观念,并成为中国传统价值观首要的基本精神。这一观念最早包含在《易经》之中,在老子那里首次得到了理论上的表达,并为春秋战国时期大多数学派所普遍认同。在古人看来,“道”是宇宙万物之根本,它是与人性相通的,而“德”是对“道”的“得”,因而就有了“道德”的概念。因此,“尊道贵德”实际上就是尊崇、珍视道德。今天大力弘扬“尊道贵德”观念,有助于从根本上克服我国道德生活乃至整个社会生活中的严重社会问题,构建具有形而上根基的道德体系;也有助于在现代条件下重建中国人的道德信仰,确立源自天道人心的道德在人们心目中的崇高地位。
Abstract:“Respecting Dao and Valuing De” is one of the oldest fundamental values in China and the basic spirit of Chinese traditional values. The idea, firstly contained in Yijing and theoretically expressed by Laozi, gets consensus by major schools in the Spring and Autumn Period. According to ancients, “Dao” is the essential of universe and can communicate with human being, while “De” means to acquire Dao, it is in this sense that we have the concept of “Daode”(translated as Morality). In this way, “respecting Dao and valuing De” means respect and value morality. To promote the idea of “respecting Dao and valuing De” is helpful to solve the serious social problem in current moral life together with the whole social life, construct metaphysical moral system together with Chinese moral belief which upholds the morality originated from Dao and human heart.
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