略论儒家仁学的爱国主义精神

中国儒学的爱国主义精神是儒家仁学思想不断推演深化的结果,从最初提出“爱亲”到面对不断扩大的族群交往关系而推出“爱人”,儒家的道德思想不断得到升华,更把这种“爱人”上升为一种为民为国的大任,为完成这种大任,不惜杀身成仁、舍生取义,这是儒家爱国主义的最高境界。通过挖掘儒家爱国主义精神,提振人气,凝聚人心,增强对国家民族的认同感。     

被推迟的道德判决——论《洛丽塔》伦理取位的模糊性生成

《洛丽塔》道德品质评判取决于现实阅读者的伦理取位。通过回顾性的第一人称叙述,《洛丽塔》将叙述自我和经验自我进行了分离。在《引子》中的预设读者与《谈谈一本名叫〈洛丽塔〉的书》中真实作者的两种身份,更使读者的伦理取位出现了两难的局面。叙述自我、经验自我、阅读自我、写作自我的多重生命感觉在话语中交织,在冲突中生成,伦理取位呈现模糊性。现实的读者遭遇伦理取位的困境,道德判决在话语世界中被推迟。     

“文”“法”何必不两立——从《广笑府》的一则笑料说起

中国自古以来法家就有轻视儒士文人甚至视之为"蠹"的传统。鼓吹评"法"批"儒"的时代把是"法"非"文"推向了极端。这些都与特定时代的统治权力之争有极大的关联。如今要想打着加强统治权的旗号行褒"法"贬"文"之实已无可能,是"法"非"文"由思想层面转向了语言形式层面,也就是以法律语言规范文学语言,以至文学语言尤其诗歌语言在某些法律学者的眼里"逻辑混乱,语言拉杂,病句连篇",其中刘大生教授的名文《病句走大运——从海子的自杀说起》很有代表性。文学语言与法律语言差异很大,对二者进行辨析有助于消除人们对文学语言尤其诗歌语言的偏见和误解。     

“We bleed for female empowerment”: mediated ethics,commodity feminism,and the contradictions of feminist politics

Discourses of female empowerment are increasingly prominent within ethical capitalism, which seeks to remedy global crises with private-sector solutions and their commodities. This article examines the intersecting manifestations of female empowerment, commodity activism, and ethical capitalism with case studies on Born Free Africa, a fashion collection combatting mother-to-child HIV transmission, and THINX, which sells “period-proof” panties. Each company articulates empowerment through a binary between the Western feminist savior and “in-need” woman of the global south. This article argues that this iteration of empowerment not only reinforces logics of neo-colonial capitalism, but also masks disciplinary regimes for individual feminine subjects.     

#Handsupdontshoot: connective images and ethical witnessing

In the years since Michael Brown’s death, the hashtag #HandsUpDontShoot has been criticized for supposedly misrepresenting forensic evidence as framed by the Department of Justice. However, an expressive pull has kept alive both the hashtag and the sentiment behind it. The images of #HandsUpDontShoot are compelling in that they offer a glimpse into lived experiences that are often dismissed, ignored, or refuted. In this essay, I trace the aesthetic features of the #HandsUpDontShoot images, which foreground shocking juxtapositions between nonviolent protesters and militarized police forces, to the hashtag’s historical analogue: antilynching photography. Antilynching photography often utilized the aesthetic techniques of remediation, recontextualization, and juxtaposition—aesthetic features used prominently in today’s digital and remix cultures. By noting #HandsUpDontShoot’s use of these same techniques, I illuminate the ways in which Twitter’s connective affordances shape the viewer’s encounter with the images to engender ethical witnessing by affectively linking Brown’s death to shared material experiences of racial minorities. Such encounters propel witnesses beyond distanced objectification and toward an embodied reckoning of those experiences.     

儒家伦理思想对中国传统法律内容的影响

儒家伦理思想初创于先秦时期。在与法家融合的过程中,逐渐形成了"三纲"学说,宣扬君、父、夫在社会生活中的绝对支配地位。千百年来,儒家伦理思想渐渐转化成为中国人特有的、根深蒂固的思维行为方式、价值判断准则。儒家伦理道德标准被统治阶级用政治的强力外化为强制性法律规范。它在一定程度上对我国传统社会的长期稳定和繁荣起到了积极的保障作用。     

简论刘庆邦小说的伦理叙事与叙事伦理

当代中原作家刘庆邦始终关注着中原乡土文明。以作家的敏锐感知力,他注意到在现代观念映照下,中原大地的伦理观念的变化,并对此进行了展现和思考。在爱情、亲情、性爱的伦理叙事中,他的小说隐含着叙述者的叙事立场、叙事意指和道德趋向。     

明中晚期的徽州社会秩序及儒家伦理价值整合

明朝中晚期,徽州底层社会动荡不安。在对失序的社会进行整合的过程中,官府通过革新诉讼制度,将国家权力再次渗透到基层社会;富于士大夫精神的行政长官励精图治,抚恤受灾百姓,推行乡约,神道设教,以儒家纲常伦理价值规范社会秩序,以民间信仰约束百姓行为;乡绅牺牲自我,提倡克己复礼,整齐风俗,凝聚地方人心,维持地方秩序。儒家传统价值在时代的变局中发挥了重要的稳定作用。     

李贽琴乐思想探赜

晚明思想家、文学家李贽在其著作《焚书?琴赋》中提出了“琴者心也”的观点,这一命题对晚明及其后的琴乐发展产生了深远影响。许多学者认为这是对儒家礼乐思想的反叛。然而,深层挖掘“琴者心也”之“心”的思想内涵并梳理历代琴论,可以发现,李贽此说并非空谷之音。“琴者心也”是顺着主流琴乐思想之外的注重古琴自身艺术特性的琴乐思想发展而来的,这种思想并非离经叛道,而是一种对僵化的琴论的内在批判,以引导琴论健康发展。     

人文理念与当代社会的伦理重建

伦理重建事实上是一种文化层面的修复或修正,但任何带有新思想新文化新生活色彩的伦理倡导都离不开对人的深邃本性的全面准确理解;对人的世界特殊性的领悟是人文思想的一个关键;文化传承包括对历史发展各阶段中关于人文的理念的继承与发扬。在当代社会的伦理重建中我们需要平衡自然与超自然两个方向,并力求找到社会与个体的完美平衡点;向弱势群体倾斜是世界文化的一个大趋势,也应成为伦理重建的一个要点;更多地建立起能够深入人心的个体性较强的内在伦理也是伦理重建的目标之一;人文理念中的理性意识也会造成伦理重建的一些困惑。