本书是作者的一部遗作。书中对中国国学大师王国维1898-1911年间11种哲学译稿进行了详尽周密考订和主板,可谓王国维研究的可喜成果。作者同时利用加“按”的形式,在许多细微的对比与议论中贯注了自己的审 美意识与世界观,也具有学术价值.

Ben shu zhi zai yong zhe xue yan jiu de fang shi zheng ti lun shu fo xue ti xi. wei le shi pu tong da zhong neng chu kui wan zheng de fo jiao xi tong, zuo zhe fen bie cong fo jiao de ge di yu pai bie,zhe xue si xiang guan dian,si miao jian zhu yi ji fo jing shu ji lun zhu deng fang mian jin xing liao xiang jin de xu shu ji tao lun. shu (...) zhong chu le dui fo jiao wen hua zhi shi de zheng li yu chuan hang, hai hui jie he you zuo zhe zai de zhe xue ji Zhongguo wen hua ling yu zhong di yan jiu cheng guo. ben shu zun zhong zong jiao ben shen, zai xie zuo shou fa shang shi fen yan jin, fo jing ji xue zhe guan dian jie zhi yi yin yong xing shi lie chu, bing bu zuo ping lun ; dui zhuan men de shu yu hui dai you jiao zhu,jian suo shen zhi shi fan wen yuan wen de shuo ming, ke du xing qiang bing yi yu cha yue. (shrink)

Ben shu zhu yao lun shu ru,Mo liang jia fa zheng si xiang,Bing fu lu xian dai xing fa dui bi fo jiao jie lü lun wen yi pian.Xie zuo te se yao fen wei er:yi,Zai yan jiu fang fa shang,Cai qu bi jiao fa xue yan jiu jin lu,Jian shi chuan tong si xiang yu xian dai jia zhi ti xi xian zhuan gong gou zhi ke neng.Shi gu wen zhang lun shu zhong xin bu zai chan shu ru,Mo (...) nei sheng dao de gong fu lun mian xiang,Er geng ce zhong qi yu xian dai fa li nian ji xian xing fa zhi du zhi dui bi fen xi.Er,Zai lun shu nei rong fang mian,Chuan tong yan jiu zhu yao tong guo jia zhi xi tong nei,Ji ken ding chuan tong wen hua zhi zhuan ye yan jiu zhe li chang chu fa,Zhang xian zhong guo zhe xue shi dai he li xing. (shrink)

di 1 juan. Lun yu bie cai -- di 2 juan. Laozi ta shuo, Mengzi pang tong -- di 3 juan. Yi jing za shuo, Yi jing xi zhuan bie jiang -- di 4 juan. Chan zong yu dao jia, Dao jia, Mi zong yu dong fang shen mi xue, Jing zuo xiu dao yu chang sheng bu lao -- di 5 juan. Chan hai li ce, Chan hua, Zhongguo fo jiao fa zhan shi lüe, Zhongguo dao jiao fa zhan (...) shi lüe -- di 6 juan. Li shi de jing yan, Yi xin yi jiu de yi dai, Zhongguo wen hua fan yan -- di 7 juan. Ru he xiu zheng fo fa, Yao shi jing de ji shi guan, Xue fo zhe de ji ben xin nian -- di 8 juan. Jin gang jing shuo shen mo, Leng yan da yi jin shi -- di 9 juan. Yuan jue jing lüe shuo, Ding hui chu xiu, Leng qie da yi jin shi -- di 10 juan. Yuan ben da xue wei yan. (shrink)

Merleau-Ponty's phenomenological ontology engages deeply with visual art, and this aspect of his work remains significant not only to philosophers, but also to artists, art theorists, and critics. Until recently, scholarly attention has been focused on the artists he himself was inspired by and wrote about, chiefly Cézanne, Klee, Matisse, and Rodin. Merleau-Ponty at the Gallery expands and shifts the focus to address a range of artists (Giorgio Morandi, Kiki Smith, Cy Twombly, Joan Mitchell, and Ellsworth Kelly) whose work came (...) to prominence in the second half of the twentieth century and thus primarily after the philosopher's death. Véronique M. Fóti does not confine her analyses to Merleau-Ponty's texts (which now importantly include his late lecture courses), but also engages directly with the art. Of particular concern to her is the art's ethical bearing, especially as related to animal and vegetal life. The book's concluding chapter addresses the still-widespread rejection of beauty as an aesthetic value. (shrink)

This is the first book in English devoted entirely to Kant's Opus postumum and its place in the Kantian oeuvre.

Platons Uberlegungen zur Okonomie verdienen mehr Aufmerksamkeit. Dies zeigt die systematische Untersuchung seiner zentralen Texte. Sie erhellt die allgemeinen Grundlagen von Platons Okonomie sowie die Ansatze seiner Regulierungsvorschlage und zeigt die Verbindung zu modernen wirtschaftstheoretischen Reflexionen uber den homo oeconomicus und die Bedeutung kultureller Faktoren fur das wirtschaftliche Handeln des Individuums. ".

Students and teachers of Chinese history and philosophy will not want to miss Daniel Gardner's accessible translation of the teachings of Chu Hsi —a luminary of the Confucian tradition who dominated Chinese intellectual life for centuries. Homing in on a primary concern of our own time, Gardner focuses on Chu Hsi's passionate interest in education and its importance to individual development. For hundreds of years, every literate person in China was familiar with Chu Hsi's teachings. They informed the curricula of (...) private academies and public schools and became the basis of the state's prestigious civil service examinations. Nor was Chu's influence limited to China. In Korea and Japan as well, his teachings defined the terms of scholarly debate and served as the foundation for state ideology. Chu Hsi was convinced that through education anyone could learn to be fully moral and thus travel the road to sagehood. Throughout his life, he struggled with the philosophical questions underlying education: What should people learn? How should they go about learning? What enables them to learn? What are the aims and the effects of learning? Part One of _Learning to Be a Sage_ examines Chu Hsi's views on learning and how he arrived at them. Part Two presents a translation of the chapters devoted to learning in the _Conversations of Master Chu_. (shrink)

There can be little doubt that without Spinoza, German Idealism would have been just as impossible as it would have been without Kant. Yet the precise nature of Spinoza's influence on the German Idealists has hardly been studied in detail. This volume of essays by leading scholars sheds light on how the appropriation of Spinoza by Fichte, Schelling and Hegel grew out of the reception of his philosophy by, among others, Lessing, Mendelssohn, Jacobi, Herder, Goethe, Schleiermacher, Maimon and, of course, (...) Kant. The volume thus not only illuminates the history of Spinoza's thought, but also initiates a genuine philosophical dialogue between the ideas of Spinoza and those of the German Idealists. The issues at stake - the value of humanity; the possibility and importance of self-negation; the nature and value of reason and imagination; human freedom; teleology; intuitive knowledge; the nature of God - remain of the highest philosophical importance today. (shrink)

Name der Zeitschrift: Das Mittelalter Jahrgang: 21 Heft: 2 Seiten: 400-418.

The contributions to this volume, which take into account literary, visual, and other types of evidence, show that animals and humans in Graeco-Roman antiquity are interconnected on a variety of different levels and that their encounters and interac.

스무살 젊은이들, 인문학의 다양한 모습을 만나다! 서울대학교 인문대학 교수들이 이제 막 인문학에 발을 들여 놓는 스무살 청년들을 위해 직접 쓴 인문학 입문서『스무살, 인문학을 만나다』. 인문학을 둘러싼 사회의 담론들을 보면서 인문학의 성격 및 사회적 역할에 대해 고민해 온 서울대학교 인문대학의 성찰이 낳은 결과물이다. 실제 인문학을 연구하고 교육하고 있는 인문학자들의 다양한 연구 사례와 성과를 알기 쉽게 풀어내, 인문학에 관심을 가진 스무살 전후의 젊은이들이 인문학의 다양한 모습을 직접 접하고 스스로 답을 찾아갈 수 있도록 도와준다. ☞ 북소믈리에 한마디! 총 3부로 구성된 본문은 24편의 글을 (...) 통해 '사람과 인문'에 대해서 논한다. 1부 생성하는 만남에 실린 8개의 글들은 아직 낯설거나 이름만 들었을 뿐 잘 알지 못했던 타인들과의 만남을 통해 인문학에 친숙해지는 장을 제공한다. 2부 너머의 만남에 실린 8개의 글들에서는 정해진 분과학문의 경계를 넘어 확장되는 인문학의 오늘을, 마지막 3부 공명하는 만남에 실린 8편의 글에서는 함께 소통하며 때론 어우러지기도 하고 때론 부딪치기도 하면서 궁극적으로 새로운 고민과 사유를 낳는 인문학의 모습을 만날 수 있다. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Teaching the Trinity:Scripture and Performance of the Psychological Analogy in Aquinas's Summa TheologiaeZane E. ChuTeaching the Trinity, for St. Thomas Aquinas, takes its point of departure from Sacred Scripture. He makes this explicit at the outset of the Trinitarian treatise in the Summa theologiae, citing Christ's words at John 8:42, "from God I proceeded," and affirming, "divine Scripture in the things of divinity, uses words that pertain to procession."1 (...) The order of teaching then continues through speculative effort to give an account of the scriptural witness to the distinction of persons in God, in order to return to the same Scripture with a deeper grasp of its meaning.2Aquinas is a master of the sacred page, and his basic pedagogy for theology involves the "exercises of Sacred Scripture" of reading, disputing, and preaching.3 Recent scholarship draws attention to his reading of Scripture [End Page 1149] expressed in biblical commentaries as foundational for his teaching and as an interpretive context for his summative works.4 My purpose is to illustrate this basic pedagogy in the Trinitarian treatise of the Summa theologiae, taking the Lectura super Ioannem as an interpretive context for the analogies of word and love—the psychological analogy—for the Trinity. Most scholarly discussion of the psychological analogy elaborates on its theoretical aspects, with some attention to its scriptural foundation.5 I wish to show the priority of Scripture in Aquinas's employment of this analogy in three respects, namely, its foundation in exegesis, performative aspects, and orientation toward preaching.My investigation focuses on question 27 of the prima pars alongside pertinent sections of the Super Ioannem. I argue that citations from the Gospel of John (8:42, 15:26, and 14:16) in the sed contras of articles 1 and 3 function to ground the psychological analogy in scriptural exegesis and to prompt its performance. Turning to the corresponding commentary shows Aquinas leading the student to knowledge of Christ as divine Word and to love of him from the Holy Spirit that both leads to and follows upon such knowledge. This provokes an affective experience of loving Christ in knowing his divinity that is an actual performance of the psychological analogy. The magisterial responses then use this affective experience as a basis to facilitate a grasp of the analogy, the articulation of which is a further guided performance that reflects on this experience. Aquinas teaches the Trinity by exercising the student both affectively and intellectually in its scriptural foundation for a deeper grasp that prepares for preaching. I develop my argument in three [End Page 1150] main steps. First, I specify the place of Scripture in Aquinas's teaching and review the composition of the Trinitarian treatise. Then, I examine the first four articles of question 27 and corresponding sections of the Super Ioannem, in the order of the analogies of word and of love. Lastly, I consider Aquinas's treatment of the Holy Spirit's proper name of Love and subsequent preaching to illustrate Scripture as a point of arrival through performance of the psychological analogy.The Place of Scripture in Aquinas's TeachingFor Aquinas, Scripture is placed within his broader practice of sacra doctrina or holy teaching, attention to which assists in demonstrating how the Johannine citations ground the psychological analogy in Scripture and prompt its performance. Sacra doctrina has a primarily pastoral orientation, namely, to form Dominicans for preaching and hearing confessions.6 Though more speculative than practical, sacra doctrina as speculation or contemplation of the truth of Christian faith contained in Scripture is to be handed on to others.7 This requires training in the scriptural exercises of reading and disputing as preparation for preaching. These may be taken as "spiritual exercises" that engage not only thought, but also affectivity in service of personal transformation for the preacher's way of life.8 Aquinas's practice of sacra doctrina begins with reading Scripture as expressed in biblical commentaries, and develops in the Summa theologiae, which accesses Scripture through citations to offer a summative grasp of the truth contained therein. Here, I review the formal aspects of Aquinas's teaching from Scripture in these texts... (shrink)