和狐狸斗气的驴

正狮子大王见驴子在王宫推磨很辛苦,便时常赏赐它一些银两。后来,石磨改成了机器磨,驴子下岗离开王宫,用积攒下来的钱买了一辆车,改行去跑运输——因为它是王宫出来的,所以跑起运输来顺风顺水,没有谁敢刁难它。不久,驴子即富甲一方。一次,驴子偶然听说卖水果很赚钱,加之觉得跑运输太累,决定再次改行,到猴子最密集的地段,投资开了一家规模很大的水果店。驴子利用自己在跑运输时掌     

扛枪的猴子

一只猴子在猎人遗弃的木屋里发现了一支老旧破烂的猎枪。猴子知道这种能够喷火的玩意儿很厉害,凶猛的老虎、残忍的狼和力大无比的熊都怕它。于是,猴子欣喜若狂地把枪扛在了肩上。猴子觉得自己瞬间威武了许多,趾高气扬地在山林中绕了一圈,动物们见了它无不俯首称臣,这使     

找枪的猴子

一只猴子在猎人遗弃的木屋里发现了一支老旧破烂的猎枪。猴子知道这种能够喷火的玩意儿很厉害,凶猛的老虎、残忍的狼和力大无比的熊都怕它。于是,猴子欣喜若狂地把枪扛在了肩上。     

没有人逼你平庸

上小学的一天,市体校来了一位老师,说是要选拔长跑苗子。对于乡下孩子来说,能跑再平常不过了。校长把能跑的学生集中在操场上,由体校的老师分组比赛进行筛选。比赛前,体校老师对班上儿时放猪的红同学关照有加,他对红说,据我了解,你儿时放猪,喜     

期望最好的

如果你希望看到人们最好的一面,人们就常常把最好的一面做给你看。以人的外在表现对待一个人,只能使他更加糟糕。但是,如果把他看成是一位成功者,这将使他竭尽全力,做得最好。人一直存有希望或期望,这是毋庸置疑的。但我们从如何将希望变成人生追求的一种方法,在生活、工作中学会不断努力。在亚洲,有一种捉猴子的陷阱,人们把椰子挖空,用绳子固定在树上或地上。椰子上留了一个小洞,洞里放了一些食物,洞口大小恰好只能让猴子空着手伸进去,而无法握着拳头伸出来。于是,猴子闻香而来,将它的手伸进去抓食物,理所当然地,紧握的拳头便缩不出洞口,当猎人来时,猴子惊     

猴子和乌龟

正一只猴子学会了捉螃蟹吃,便经常到小河湿漉漉的岸边寻找螃蟹。螃蟹有的躲在河边的碎石底下,更多的则是躲在岸边的洞穴里。猴子像一个颇具耐心的工匠,沿着岸边仔细寻找着隐藏于草丛中的小小洞穴。它不会放过任何一个可能潜藏着美食的洞穴。猴子把自己一根毛茸茸的手指探进洞穴,如果恰好遇到了脾气暴躁的螃蟹,那它一定会舞动大鳌气势汹汹地驱赶"来犯之敌",这样恰恰暴露了自己。     

舍弃

在印度的热带丛林里,人们用一种奇特的狩猎方法捕捉猴子:在地上安装一个小木盒子,把猴子爱吃的坚果装在里面。木盒子上开有一个小口,刚好够猴子把前爪伸进去,但在抓住坚果后猴子的爪子就抽不出来了。人们之所以能用这种方法捉到猴子,     

偶像

两界山曾经镇压过齐天大圣孙悟空,后来孙悟空成了正果,人们在这儿立了一个齐天大圣庙,香火极为旺盛。有一只猴子,偷偷跑到庙里,把大圣的泥塑搬开,自己坐在上面接受人们的香火,吃着人们供奉的鲜果。猴子常常溜出来,把人们虔诚的忏悔和恳切的乞求当做笑料,告诉它的同伴们。同伴们说你敢长     

基督徒的取舍

曾经有一位朋友向我讲了这样一个故事有一只瓶子,其瓶颈又细又长,里面放了一只香蕉,正好被一只淘气的猴子发现了,它随即伸手进入瓶中去拿香蕉,瓶颈不大不小正好合猴子的手,猴子很开心,因为它终于抓到了香蕉。但拿着香蕉的手无     

利令智昏——读《贪猴的悲剧》

猴子,在人们印象中是一种很灵巧的动物,殊不知它有一种很蠢的习性,就是死活不肯放弃已经抓到手的食物。这固执的贪性使精灵的猴子在危险来临时变得很愚拙,造成了它的悲剧。摸透猴子这一习性的猎人,就在木箱内装入猴子喜食的坚果,箱板上旋开小孔,孔的大小仅够猴爪伸进去,但握住坚果,猴拳就拔不出来了。就这样,猴子悲哀地成为猎人的猎物。 这是一个介绍动物习性的小故事,很有趣的,但这小故事很容易让人联想起人类生活中发生的类似事情,那些事情就不那么有趣了,而是令人慨叹,发人深省了。由于和猴子同样的贪心,人们屡屡成为骗…     

"Psychotherapy" versus "treatment"

Presents a comment on "Psychological treatments" by D. H. Barlow. Barlow proposed that we distinguish between the terms "treatment" and "psychotherapy." The author believes that not only is the distinction unnecessary, but that its implications could have negative consequences for the field of clinical psychology. It is the proposed distinguishing feature that treatments are "specifically tailored to the pathological process that is causing the impairment and distress" that is most problematic. Clinical psychology does not need a distinction that further exacerbates the split between researchers and practitioners.     

"Enmeshment" and "Fusion"

The paper examines two related concepts utilized by two different schools of family therapy. Any family seen to be "enmeshed" is also seen as "fused," and vice versa. The difference in the level of focus, on the "system containing the individuals" (structural) or the "individual in the system" (fusion), determines the difference in therapeutic approach of these two schools.     

“对的”与“好的”

什么是“对的”,和对它的证立,是道德哲学中具有争议性的核心问题,也是效用主义和道义论间的主要差异之所在。统合效用主义对于“好的就是对的”这个陈述有一套完整周延的说法。而道义论对这个问题的证立不够周延或没有足够的说服力。     

"本体论"与"伦理学"--形而上学的两个向度

形而上学有两个密切相关的内在向度,就是本体论向度与伦理学向度.在哲学史上,哲学家们之所以在"追求形而上学"的同时,又总是"反形而上学",并非是人们的形上本性出了问题,而是因为人们总是将形而上学视为单纯的"一维性",总是用一个向度来取代或遮蔽另一个向度.而所谓的"后形而上学思想",也并不是消解了形而上学,而是指形而上学从"本体论向度"转向了"伦理学向度".     

"石狮"、"风水"与"吉祥"

谁都知道,在古老的中国,不管是衙门、宫殿、庙宇的门前,还是豪宅、大户人家的门口,人们都能看到摆着一对石狮。据说,这对石狮子在许多中国人的心目中,它不但是一种气派的象征,而且还是一种被人认为是好的“吉祥物”。如今,旧时的衙门没有了,但遗留下来的宫殿、庙宇的门前,其中有些石狮仍有保存。然而,想像不到的是,这号称“吉祥物”的石狮今天却开始“走”进某些党政机关的大门口,它们(石狮)在那里时时都在保护着这些政府要员“平平安安”、“吉祥如意”。这不仅使我联想起一些极端的报道,有些政府官员为升迁,请算命先生定位,用风水术为政府…     

PREFERRING "HOUSEWIVES" TO "FEMINISTS"

Four studies are described outlining the favorability of attitudes toward women. In Study 1, participants indicated their attitudes toward women and men and their construal of the term "women". The results revealed that women were evaluated more favorably than men, but that male right-wing authoritarians (RWAs) who construed women as referring primarily to feminists were least favorable in their attitudes. In Study 2, participants indicated their attitudes toward both "housewives" and "feminists". The results revealed that feminists were evaluated less favorably than housewives, and that the most negative attitudes toward feminists were expressed by authoritarian men. Study 3 revealed that high-RWA males held more negative symbolic beliefs concerning feminists (i.e., beliefs that feminists failed to promote participants'values) and that these beliefs accounted for variation in attitudes among high RWAs and much of the RWA-attitude relation. Finally, Study 4 revealed that high RWAs perceived greater value dissimilarity between them-selves and feminists. The implications of the findings for future research are discussed.     

"Us" and "Them":

Abstract: In the Aristotelian tradition, politics is a matter of public deliberation over questions of justice and injustice. The Bush administration's response to the terrorist attacks of September 11, 2001, has been uniformly hostile to this notion, and it has instead promoted a jingoistic politics of self‐assertion by an America largely identified with the executive branch of its government. This is doubly disturbing, as the executive branch has sought to free itself from international law, multinational commitments, and domestic judicial regulation, even as it has sought to validate itself by demonizing its enemies. This essay draws out the disturbing echoes here of Carl Schmitt's work of the 1920s, in particular of Schmitt's conception of the sovereign as the ungrounded ground of the law and the political as the site of mortal conflict between friend and enemy. The essay argues that Schmitt's position in the twenties, for all of its evident problems, is superior to that of Bush, Wolfowitz, and Ashcroft in at least two senses: Schmitt condemns the idea of waging war for profit and recognizes that such wars will often be disguised as moral crusades waged against the “inhuman”; and he acknowledges that claiming to fight a war for humanity denies one's enemies their humanity, leaving them open to torture and even extermination.     

从"管制"到"平衡"--政府与公众理想关系模式的构建及其制度化

论文从行政民主的角度探讨政府与公众之间的理想关系模式及其制度化构建过程 ,将我国在改革之前的政府与公众模式概括为管制模式。论文指出 ,在制度变迁的过程中 ,这一模式日益受到挑战。而在新的制度环境下 ,我国政府与公众的关系模式应该是平衡模式。这一模式的制度化措施包括培育自主的市民社会 ,赋予公众以独立的活动空间 ;促进行政公开 ,建立一个开放负责的政府 ;推进行政法建设 ,抑制行政恣意     

The "Natural" and the "Formal"

The paper presents an argument against a metaphysical conception of logic according to which logic spells out a specific kind of mathematical structure that is somehow inherently related to our factual reasoning. In contrast, it is argued that it is always an empirical question as to whether a given mathematical structure really does captures a principle of reasoning. (More generally, it is argued that it is not meaningful to replace an empirical investigation of a thing by an investigation of its a priori analyzable structure without paying due attention to the question of whether it really is the structure of the thing in question.) It is proposed to elucidate the situation by distinguishing two essentially different realms with which our reason must deal: the realm of the natural, constituted by the things of our empirical world, and the realm of the formal, constituted by the structures that we use as prisms to view, to make sense of, and to reconstruct the world. It is suggested that this vantage point may throw light on many foundational problems of logic.