本书共分九章,内容包括:哲学与教育哲学、教育与社会发展、教育制度与决策、教育与人的发展、教育目的的认定、课程理论与实践、教学与素质教育、教育研究与管理、中国当代教育哲学等。.

本书内容包括:教育的实证研究、历史的比较的教育研究、教育行动研究、马克思主义教育文献研究、“元教育学”研究.

本书聚焦学校教育评价中存在的问题及其问题症结,审视学校教育评价改革现状,针对教育评价中存在的各种倾向,理论研究者进行了大量的研究。.

本書結集作者近年來從傳統道家思想與道教經典中，尋找以符應當代環境保護與生態哲學之生態智慧的研究成果。研究的範疇，包括：莊子思想、《太平經》、《陰符經》、葛洪《抱朴子內篇》等，並結合當代的環境生態思潮， 來詮證傳統到家與道教經典的生態智慧。.

本书从市场失败出发,越出经济学的范畴,以超越现代性的视角,重新评估并构建了经济伦理学。阐明了道德失败同市场与政府失败构成广义经济学的三大失败,美德机制和良知具有超越一般价值取向和规范的意义。.

本书运用科学的比较方法,特别是从作为科学思想的"细胞"如宇宙、生命、系统、信息、协同、进化、循环、对称、分类等思想概念进行微观比较,识其同,辨其异,探其源,汇其流,将中西的科学思想加以梳理、贯通、交汇 、融合,以期促进世界科学思想多样统一的发展.

本书共分三部分, 内容包括东亚公共哲学的开展, 东亚思想传统中的公与私, 西方政治思想中的公与私.

本書屬於比較哲學的工作，它涉及德國、中國與韓國的倫理學思考。第一、二章首先藉由梳理康德早期倫理學經由席勒倫理學到現象學倫理學的發展過程及其內在理路。此一發展涉及倫理學的基本問題：我們對於道德價值的「領 會」（Erfassung）究竟是什麼性質？此一問題具有跨文化的普遍意義，因此上述的思考為我們之探討中、韓儒學中的相關問題提供了極有用的參考架構。在中國儒學的發展當中，本書選擇了南宋朱熹與湖湘學派關於「 仁」的辯論（第三章），以及晚明劉宗周對於孟子的「四端」與《中庸》的「喜怒哀樂」之獨特詮釋（第四、五章）為探討個案。在韓國儒學的發展當中，本書則選擇了朝鮮儒者李退溪與奇高峰、李栗谷與成牛溪關於「四端」與 「七情」的辯論（第六、七、八章）為探討個案。在這三個個案中，朱子學作為共同的參照系統，與康德後期的倫理學有類似之處，即均預設理性與情感（或性與情）二分的主體性架構。反之，張栻等湖湘學者、劉蕺山、李退溪 與成牛溪將孟子的「四端」或《中庸》的「喜怒哀樂」視為與「七情」異質的形上之情，此點與現象學倫理學的基本方向不謀而合.

本书主要内容包括:经典力学和经典物理学的神圣庙堂;不识庐山真面目,只缘身在些山中;把经典力学的基本概念从奥林帕斯山上拉下来;危机是革命的前夜;爱因斯坦开拓奇妙的新世界;历史是一面最好的镜子等.

你是在追求信仰？還是被迷信束縛？ 本書共分九章，先以宏觀與求真的角度，剖析信仰的層層迷思，再闡述宗教的誕生與演化，並證明宗教的經典與文物皆是人為的著作，更沒有所謂的「神的指示」，而天堂與地獄更是經不起科學的驗證。最末進一步地論述現代科 技揭穿了許多偽造的神蹟，以及我們應該如何善用科學來瞭解自然現象和對鬼神的疑惑。全書從人文、哲學、社會、考古、心理、物理、化學、腦神經等科學角度，解析信仰並破除迷信，以釐清真相與幻影。本書作者曾任科學月 刊社理事長與總編輯，以科學及人文的角度，檢視所謂的「神蹟」！.

Ben cheng guo yi li lun jia gou er fei li shi xu shu de jiao du yan jiu zao qi ru jia de wang ba zhi bian, zong jie wang dao ba dao de zhu yao nei rong, shu li wang ba zhi bian suo guan zhu de si xiang zhu ti, fen xi qi si xiang luo ji jia gou, tan jiu wang ba zhi bian zai Zhongguo chuan tong zheng zhi zhe xue ji Zhongguo chuan tong (...) she hui zhong di ying xiang he yi yi, bing yi xian dai zheng zhi zhe xue de shi jiao fen xi qi li lun de shi wa jue wang ba zhi bian de ji ji yi yi. (shrink)

Di 1 ce. Cang shan ji, zi cang ji shi, "Xin zi xue" gou xiang -- di 2 ce. Zhi yan lu -- di 3 ce. Shang lin ji -- di 4 ce. Cun ya tang yi gao jiao bu -- di 5 ce. Nan Song yi min shi ren qun ti yan jiu, Zhuangzi shi ri tan -- di 6 ce. Zhuangzi shu mu ti yao -- di 7 ce. Zhuangzi xue shi (yi) -- di 8 ce. Zhuangzi (...) xue shi (er) -- di 9 ce. Zhuangzi xue shi (san) -- di 10 ce. Zhuangzi xue shi (si) -- di 11 ce. Zhuangzi xue shi (wu) -- di 12 ce. Zhuangzi xue shi (lu) -- di 13 ce. Zhuang xue shi lüe -- di 14 ce. Zhuangzi quan ping (shang) -- di 15 ce. Zhuangzi quan ping (xia) -- di 16 ce. Zhuangzi zuan yao (yi) -- di 17 ce. Zhuangzi zuan yao (er) -- di 18 ce. Zhuangzi zuan yao (san) -- di 19 ce. Zhuangzi zuan yao (si) -- di 20 ce. Zhuangzi zuan yao (wu) -- di 21 ce. Zhuangzi zuan yao (lu) -- di 22 ce. Zhuangzi zuan yao (qi) -- di 23 ce. Zhuangzi zuan yao (ba) -- di 24 ce. Zhuangzi zuan yao (jiu) -- di 25 ce. Zhuangzi jin gu (shang) -- di 26 ce. Zhuangzi jin gu (xia) -- di 27 ce. Mengzi jin gu -- di 28 ce. Mozi jin gu -- di 29 ce. -- Xunzi jin gu -- di 30 ce. Zhou Han wen chao -- di 31 ce. Shu jing lüe ying. (shrink)

Ben shu xuan ru de shi liang shu ming ren sheng zhe xue zhuan zhu zhi wai tan ren sheng gan wu de xiao wen zhang, Da zhi fen wei"dui ren de ren shi", "dui ren sheng yi yi de ren shi", "dui ren sheng ju ti wen ti de kan fa", "dui ren sheng jiao se he shi duan de kan fa"si ge bu fen.

是東漢哲學家、思想家桓譚的主要論着，但早己亡佚。今存之輯本有《指海》內佚名氏輯本、清孫馮翼輯本、清嚴可均輯本、黃以周輯本，及近人朱謙之輯本，但均有不足。有鑒於此，吳則虞先生於1962年着有新輯本，收錄 二百餘條，以類相從，分為八卷，並添加附編，匯涵桓譚佚文、存疑、訂訛之文；記載桓譚事跡、著述、評論之文。 桓譚，后漢時人，官至給事中。博學多識，破讖緯迷妄，去虛妄偽飾，先於王充、張衡，具有唯物啟蒙學者之學識，是漢時哲學思想家。《新諭》是桓譚主要論着，但早已亡佚。據歷史記載，明有二卷本，清有孫之騌輯本，皆不 傳。另有《指海》內佚名氏輯本、清孫馮翼輯本、清嚴可均輯本、黃以周輯本及近人朱謙之輯本。從今日的學術、校勘、編排諸方面來看，諸本均有不足：或短椾零篇，漫無倫紀；或望文歸屬，強系篇名；或條目重復，內容雜陳 迭見；或引用刻本，多有遺漏；或雖沿用十七卷篇目之名稱，但其條目已不能再顯現原書各篇的思想內容。有鑒於此，吳則虞先生於一九六二年着有新輯本，收錄二百余條，以類相從，分為八卷，並添加附編，匯涵桓譚佚文、存 疑、訂訛之文；記載桓譚事跡、著述、評論之文；最后殿以輯校引用書目及版本之詳目，以便於讀者查閱與研究。此書成為目前桓譚《新論》集大成之著作。.

In two recent papers, Mr Robert Young maintains that all attempts by philosophers to bolster the-violation-of-law concept of miracles are bound to fail and propounds what he claims to be a novel non-reductivist concept of miracles which avoids the conceptual difficulties of the violation-model. His view of miracles is of god being ‘an active agent-factor in the set of factors which actually was causally operative’ [p. 123] in an event dubbed a miracle. God is put in among ‘the plurality of (...) causes’ [p. 122, S p. 33] that could determine the event, but if he acts in a miracle, then ‘his presence…alters the outcome from what it would have been if, contrary to fact , he had not been present’ [p. 122]. Young claims that his concept ‘is neither a violation of … laws nor is it a coincidental occurrence religiously interpreted’ [p. 122, S p. 33], and so it avoids the difficulties, which he thinks are faced by the violation-model, of having an intelligible notion of an occurrence of the physically impossible, and also the reductivism inherent in taking mere coincidences as miracles. He also suggests a procedure of settling the epistemological issue regarding particular alleged miracles, an inquiry he thinks he has made possible by having first given a sense to miracles. [p. 126]. (shrink)

Ben shu dui Luling Wang xue de yan jiu, zhu yao cong yi xia liang fang mian zhan kai: shou xian, zhong dian jie shao le ti chu Luling Wang xue de li lun yi ju he Luling Wang xue fa zhan de ge ge jie duan de jie ding, te dian ji qi zhu yao de dai biao ren wu. Qi ci, ju ti lun shu le Luling Wang xue fa zhan de ge ge jie duan de zui zhu (...) yao dai biao ren wu de zhi xue li lu, xin xue si xiang, jing xue te dian. Tong guo dui Luling Wang xue zong ti shang de yan jiu, gai kuo he zheng li yi ji dui ge ge fa zhan jie duan zhu yao de dai biao ren wu Wang xue si xiang de bu tong shi jiao de tan tao chan fa, cong zong ti shang rang shi ren jiao wei xi tong de liao jie Luling Wang xue de gai mao ji qi cao chuang, fa zhan, ding sheng ji shi wei de li shi guo cheng he zhong yao dai biao ren wu de Wang xue si xiang. Tong shi, zai qian mian yan jiu de ji chu shang, dui Luling Wang xue zai Jiang you Wang xue nai zhi Yangming hou xue fa zhan guo cheng zhong de zhong yao di wei yi ji dui zhong wan Ming ru xue si xiang fa zhan de ying xiang zuo le zong jie. (shrink)

Ben shu yi si xiang jiao liu wei he xin yi ti, Li zu yu dong ya wen hua chuan bo de xue shu fan chou, Tan tao zhu shun shui yu zhong ri wen hua, Si xiang, Zheng zhi, Xue shu deng fang mian suo qi de ying xiang yu zuo yong.

Ben shu wei "Song Ming shi qi Chang Jiang zhong you de ru xue yan jiu" cong shu zhi yi: ben cong shu shi ren wen she hui ke xue chong dian yan jiu ji di-Wuhan da xue Zhongguo chuan tong wen hua yan jiu zhong xin tou biao, jing jiao yu bu zu zhi zhuan jia ping shen tong guo, zheng shi pi zhun de jiao yu bu ren wen she hui ke xue 2001 nian du zhong (...) da yan jiu xiang mu, xiang mu pi zhun hao shi 01JAZJD720008, ding yu 2004 nian qian hou wan cheng. ke ti zu zhu chi ren wei Guo Qiyong jiao shou, "Jiangxi zhi xue"shi Zhu Xi ti chu de yi ge gai nian, zhu yao zhi chu zi yu Jiangxi Jinxi Lu shi jia zu yi men de xue shuo, qi nei he shi Lu Jiuyuan de xin xue; di 2 quan ze shi you "Song Yuan xue an" suo zai zhi Xiangshan xiong Zhangfu, Suoshan de xue shuo; di 3 quan wei Xiangshan xiong di de di zi men de si xiang. Ben shu quan mian kao cha Jiangxi zhi xue zai Song dai Chang Jiang zhong you xing qi de xue mo yuan yuan, zhu yao xue shuo, yu Luo xue Min xue Zhejiang zhu xue zhe (Lü Zuqian, Yong Shangsi xian sheng deng) zhi jian de guan xi, yi ji qi dui Wang (Yangming) xue xing qi de nei zai guan lian xing, bing yan ji dui xian dai xin ru xue de tan tao. ben shu de xie zuo jiang zhu zhong si xiang kao gu de fang fa, zai quan mian yan jiu you guan dian ji de ji chu shang, dui you guan ren wu de chu sheng di, huo dong de di qu (ru jia zu suo zai cun luo, xue zhe shu xin wang lai, jiang xue, hui jiang, shu yuan deng) jin xing shi di de kao cha, guang fan di yun yong fang zhi, nian pu, shu yuan zhi, jia pu deng cai liao, ba si xiang jia huan yuan yu ju ti huan jing zhi zhong, zai ju ti she hui de li shi de jia zu de bei jing xia kao cha qi si xiang de nei han, jie shi qi jing shen suo zai, bing jin er yin shen chu qi yi yi yu jia zhi. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Response to Chiao-Wei Liu, "Response to Leonard Tan and Mengchen Lu, 'I Wish to be Wordless': Philosophizing through the Chinese Guqin," Philosophy of Music Education Review 26, no. 2 (Fall, 2018): 199–202Leonard Tan and Mengchen LuChiao-Wei Liu's response to our paper raised important issues regarding the translation and interpretation of Chinese philosophical texts, our construals of Truth and ethical awakening, differences between the various Chinese philosophical traditions, and the (...) importance of recognizing students' selves as music educators work with them through diverse musical traditions. In this paper, we respond to each of these issues in turn.Liu rightly pointed out that the translation and interpretation of classical Chinese texts is complex. To support her argument, she cited a phrase from the [End Page 210] Zhuangzi that was quoted in our paper ("The fish trap exists because of the fish; once you've gotten the fish, you can forget the trap") and noted that it has often been used "to attribute to one's ungrateful attitude after receiving help from others."1 Taken on its own as a standalone, this reading appears plausible. Our interpretation, however, takes into account the quote in its original context:荃者所以在魚，得魚而忘荃；The fish trap exists because of the fish; once you've gotten the fish you can forget the trap.蹄者所以在兔，得兔而忘蹄；The rabbit snare exists because of the rabbit; once you've gotten the rabbit, you can forget the snare.言者所以在意，得意而忘言。Words exist because of meaning; once you've gotten the meaning, you can forget the words.吾安得忘言之人而與之言哉？Where can I find someone who has forgotten words so I can talk with the person?"2In each of the first three phrases, there are six characters followed by five. This pattern indicates that the first three phrases should be read as a whole rather than independently, which then lead to the final phrase–the playful climax which reveals that Zhuangzi's purpose here is to discuss language. The fish trap and rabbit snares are metaphors for words, while the fish and the rabbit are metaphors for meaning. Each of the first three phrases convey the same idea that if we get overly hung up on the means (that is, the fish trap, the rabbit snare, and words), we will never get to the Dao. Taken as a whole, the passage conveys the idea of words being mere means to the Dao, rather than the Dao itself, which supports the central theme of our paper: Philosophizing without words. Indeed, as Liu noted, the translation and interpretation of Chinese philosophical texts is a complex one, to which we add the importance of context.In our paper, we drew on the Buddhist notion of mingxin jianxing (明心見性) to explain how a guqin player quietly and meditatively clears her heart-mind before playing the instrument so that she can search for Truth within and discover her innermost self. Extending and adapting our ideas for contemporary music education, we proposed that music education is not just an outward journey to learn about composers, but also an inward one to learn about the self. Liu's construal of our work as claiming that "Truth does not reside within the [End Page 211] performer or the music, but is located in the space where the two are in sync" and also that "qualities aligned with the music are ethically good, whereas those that differ are not"3 extend our writing in ways we did not intend. Quite on the contrary, we agree with Liu that different students have different needs, hence our proposition for students to search inwards and discover themselves.In like vein, we agree with Liu that "when music learning becomes a means of assimilating toward one prescribed/predetermined standard, regardless of students' lived realities or how they make sense of the world, teaching then ceases to be moral."4 As noted in our paper, we are not in favor of a standards-based approach to music education that is rigid; similarly, we do not advocate the prescription of moral standards. The moral stories associated with the guqin tradition are heuristic; they aim to inspire ethical awakening, not to impose moral standards, and are therefore neither mechanistic nor to be... (shrink)

本书内容包括:导言、生态学,生态思想和道教生态思想、道教生态思想的原生性、道教生态宇宙观等。.

本书运用辩证唯物主义和历史唯物主义的世界观和方法论,分析宗教方面的一些基本问题。全书分宗教总论、宗教与社会生活、当代中国的宗教问题三篇,共15章.

Tian dao guan shi Zhongguo zhe xue de zhong yao gai nian, ye shi ru jiao de yi ge zhong yao wen ti, ji, shen me shi tian dao? Qi jin wei zhi, ji hu suo you de Zhongguo zhe xue zhu zuo, dou ren wei tian dao jiu shi zi ran gui lü. Ben shu jiang tong guo wen xian zi liao xiang dang dai de du zhe shuo ming, Zhongguo gu dai de tian dao, jiu shi tian (...) zhi dao, shang tian zhi dao. (shrink)

本书共辑道教格言1800余条,以《道藏》内外的道家和道教的经籍为主,将其中的格言名句之精华进行分类归纳,并加以简明注解。.