谈怎样得逍遥－－从《逍遥游》说开去

“逍遥”是庄子人生追求的最高境界。但怎样才得逍遥？庄子没有具体说明。本文从摒弃、顺物、齐物、积聚等四个方面对通往逍遥的途径试作分析。     

《逍遥游》中的“逍遥”

庄子的“逍遥”特指一种无所穷困的精神境界。在《逍遥游》中,庄子提出用“至人无己,神人无功,圣人无名”的方式来超越人生困境,以实现他的无任何负累和障碍的逍遥人生。     

《逍遥游》中的"逍遥"

庄子的"逍遥"特指一种无所穷困的精神境界.在《逍遥游》中,庄子提出用"至人无己,神人无功,圣人无名"的方式来超越人生困境,以实现他的无任何负累和障碍的逍遥人生.     

逍遥学得《逍遥游》

《逍遥游》是庄子的名篇。在文章中，庄子阐述了怎样才能真正逍遥的问题。这“逍遥”，有悠然自在，无拘无束之意。而在教学中，有不少老师和学生反映，庄子的《逍遥游》汪洋恣肆，奇诡浪漫，文理深刻奥妙，结构繁复纷纭，语句估屈聱牙，学得可真是很不逍遥。     

大学与逍遥——庄子《逍遥游》引义

西方人所说的自由是指对必然性的认识和遵循,而庄子所说的逍遥是自我主动地摆脱功名利禄、权势尊位的束缚,自觉地过一种悠游自在、无挂无碍的精神生活。庄子告诉我们:有多大的创造力就有多大的自由;但创造力再大,作为具体事物的存在都是有所依待的,没有绝对的自由;只有超越自我和功名的束缚,遵道而行,独与天地精神往来的人,才能在精神世界里逍遥游;这样的人在世俗的眼光里百无一用,却是创造了人类文化的精神导师。从这些思想中可以引申出庄子的大学教育哲学:大学的自由不是制度所赋予的,而是大学人自己创造的;但大学又要建立一种制度,以保障创造的自由,同时包容创造的失败者;掌握了实用技术让人获得有限的自由,只有小用,人之大用是思想的自由与逍遥。用这样的教育哲学思想看当今的大学教育,我们便明白了存在的问题和努力的方向:标准和要求限制了大学人的自由,扼杀了他们的创造力,降低了大学的品格;大学有太多的虚假和虚伪,太讲究实用,容不下大而无用的思想、文化和艺术,很难见到单纯质朴、真实鲜活、淡泊名利、逍遥自在、独与天地精神往来的"真人"。这既是体制的问题,也是大学人自己的问题,因为自由需要制度的保障,而逍遥是可以自我实现的。     

存在与逍遥——海德格尔与庄子《逍遥游》

近年来,海德格尔研究在中国学界备受关注,并已成为一门显学.在这一语境下,研究海德格尔之于中国学、之于中国传统思想与美学的意义是大有必要的.老庄思想在研究中势必处于重要地位.文章仅从海德格尔的存在哲学观和庄子"逍遥游"自由境界的相通入手,深入思考民族思维方式与现象学方法之间的内在联系.     

从《逍遥游》谈庄子的自由思想

《逍遥游》是《庄子》中非常重要的一篇,集中体现了庄子的自由思想。但后人对于“逍遥”的解释存在诸多分歧,对庄子自由思想的认识也是仁者见仁,智者见智。庄子从小大之辨开始,展示了对自由的不同层次、不同境界的认识,并提出了自己的自由思想,同时对达到自由的途径和手段做了论述。     

郭象“足性逍遥”对《庄子》“逍遥游”的重新阐释——以郭象《逍遥游》注为例

郭象《庄子注》对“逍遥游”概念的阐释与《庄子》“逍遥游”本意有诸多差异.郭象《逍遥游》篇注文中,这种差异尤为明显.郭象的“逍遥”观是“足性逍遥”,而《庄子》“逍遥”的本意则是“超越逍遥”.二者具体差异表现在:“小大之辩”与“足性则物齐”、“有待”与“无待”、“足性”与“超越”三方面.通过探究郭象“足性逍遥”观提出的社会历史背景与学术发展的内在原因,可以发现郭象作出这一重新阐释的真正目的在于调和自然与名教的矛盾,为名教寻求合理性,维护现存统治与社会稳定.     

逍遥人格的求索——《逍遥游》中人物形象分析

《逍遥游》通过直接的描述或者间接的体现，逐渐的显现出了庄子心目中的理想的人物性格，尤为重要的是，庄子用他们的言行的描写，从一定的角度写了自己厌弃尘世的功名，而极力追求一种无碍的至人境界。本文试图通过对庄子笔下的几个人物层次的分析，进而探讨庄子笔下的各个人物层次的特征，以及大人、至人的“无为”的特征：最终显现出了逍遥而游于无何有之乡，不为世间的一切的事物所羁绊的高洁不俗的人物形象。文中试图更进一步的说明庄子对人之存在的清晰的认识，进而显现出庄子哲学中任性逍遥的人格范式，成就他对逍遥自在的精神存在的自主认识和追求。     

《庄子·内篇》齐物之思想

《庄子》一书作为行文艺术和哲学成就斐然的著作,其思想历来受到重视,它表现了如何在礼崩乐坏的黑暗社会之中安身立命。本文就其内篇谈谈它的“齐物”思想。“齐物者,天下之物言”,皆可齐一观之,不必致辞,守道而已。”庄子是怎样来齐平万物以为一呢?“死生上如”、“混和是非”、“与外适然融合而为一"的齐物思想是本文的重点论述对象,也是人世间的三大主题,正体现出庄子的人生哲理观。     

略论魏晋南北朝隐逸现象及隐逸诗

隐逸,在本质上,应是不满于社会的现状,又无力突破、不能忍受,于是选择了对人世的逃避,但纵观魏晋南北朝时期的隐逸似乎不尽如此。     

Blackbelts in biochemistry: On being and becoming

High precision lab work is feasible and all students can be inducted into such practices from day one. This is also required by the more commercially/industrially oriented laboratories, though no compendium of such practices exists. Based on experience in imparting such instruction and analysis to teaching labs as well as larger laboratories, some immediately relevant ideas are put together here. While the ideas may appear simple, there is danger in thinking that the underlying statistical theory is also simple, which is often not the case. But even without the relevant theory, much can be achieved in the lab.     

Negen-u-topic becoming: On the reinvention of youth

Abstract

At first glance a Russian anarchist’s revolutionary address to the youth of his day made in the late 19th century and the address to youth made by a contemporary French philosopher may appear to have little in common as their context and era are ostensibly very different. How would Petr Kropotkin’s address be understood in our time? Are Kropotkin’s concerns the same as those raised by Bernard Stiegler? Could Kropotkin speak of universal concerns, a sense of elevation and sublimation not governed, undermined or circumvented by digital relations, calculation or algorithmic determination? I find a mutual concern with the coming into maturity of youth, but, I am concerned that as we are passing through an epochal and revolutionary transformation driven by digital and cognitive capitalism and in our toxic and crisis-ridden milieu, Kropotkin’s rhetoric would inevitably fall on deaf ears? Is his rhetoric on revolution anachronistic? How would his rhetoric be crafted for a youth seemingly indifferent to the plight of fellow brethren? Is it conceivable that the humanist-inflected prospects of youth so vaunted by Kropotkin have now been devastated by the inhuman and nihilistic tendencies of the so-called miscreant, ‘blank generation’ as described by Stiegler? True, while it is difficult to calibrate the vision of youth affirmed in Kropotkin with the fear of youth in Stiegler, and, despite differences in episteme, tradition and political orientation, both thinkers I think are concerned with the trials and tribulations of youth and both hold out the prospect of the not-yet of youth, of the coming into being of the maturity of youth, of Aufklärung. It is this shared focus I wish to examine further.     

明清徽商的休闲生活

明清徽商在从商经营之余,以各种方式来消遣余暇,或怡养情性,或注重品位,或显示风雅,或追求风流,或夸示豪富等等,体现了该时期徽商士商合流、雅俗合流的趋势和特色.     

On becoming an academic developer: A personal journey

Abstract

Academic Development is a diverse and complex profession that is becoming an increasingly important aspect of higher education, albeit that in general terms it is not necessarily highly enough valued at institutional and departmental levels. To raise the profile of the profession it may be tempting to provide a narrow definition of the nature of Academic Development and the appropriate credentials of the ‘Developers’. Such a move could stifle the creativity and the diversity of skills that exist within the profession and that render it problematic to define. However, to place value on our chosen field it is important for Developers to work towards a shared conception of Academic Development as a unique profession. The intention of this paper is to contribute to the dialogue and discussion of this issue through critical reflection on my personal journey into this profession. While some of the issues raised by Andresen (1996) relating to the nature of Academic Development, pathways to credibility within the profession and issues relating to accredited programmes for Academic Developers are addressed, it is important to state that this paper is limited to reflections on my own journey, which I consider to be neither unique nor ordinary, into the profession.     

从主体性的视角论人为什么要有道德

本文从主体性的视角来对“人为什么要有道德”作一剖析。文章认为,对于个体而言,伦理规范义务足先在,个体必须遵守这些义务规范并将其内化成习惯。同时,人是有主体性的,具有反思权利与意识的,道德是“我”的反思,“我”的选择。人为什么要有道德就在于德行是崇高的与德行是有用的之统一。     

体育生活化探析--我国居民的体育生活化状况

体育生活化就是指人们为了获得健康,使体育活动行为渗透到个人或家庭生活当中,成为家庭生活支出构成的一种日常行为.体育人口和体育消费决定体育生活化的水平.人们对体育的认识、态度、价值观、收入水平、闲暇时间、生活环境、生活方式等因素对体育生活化的进程产生影响.我国东部地区的体育人口和居民的收人明显高于西部地区,东部地区应该倡导和推行体育生活化,而西部经济欠发达地区目前推行体育生活化还不太现实.