Was Il’enkov an Aesthetician?

E. V. Il’enkov proceeded from the classical philosophical notion of Beauty considered in organic unity with Truth and Good. Following Marx, he regarded the sense of Beauty, the supreme mental feeling, as a product of history. Il’enkov insisted on the universal character of this feeling, for its basis is an activity of imagination which also lies at the root of any creative work. His criticism of modern art rested on analysis of the process of disintegration of personality, its capabilities within industrial civilisation to break the natural tie between Truth, Good and Beauty.     

Evald Il’enkov and World Philosophy

To ascertain the context of Il’enkov’s philosophy, the author delves into the history of philosophy since the Sophists and Plato. For Il’enkov, philosophy is not an abstract science “about everything,” but a study of ideas – forms which are identical for thinking and being. These objective and universal forms of thought are explained as products and schemes of human activity creating the world of culture and reified in its “smart” things.     

Evald Il’enkov as an Interpreter of Spinoza

E.V. Il’enkov is regarded as perhaps the most “Spinozist” of Soviet philosophers. He used Spinoza’s ideas extensively, especially in developing his concept of the ideal and in his attempts to give a more precise philosophical formulation to the “activity approach” of the cultural- historical school of Soviet psychology. A more detailed analysis reveals, however, that Il’enkov’s reception of Spinoza was highly selective, and that there are substantial differences between them.     

Metamorphoses of the Ideal

For Evald Il’enkov, philosophy is a science of the ideal. Il’enkov spent his entire life researching the logical and historical metamorphoses of the ideal. In general, he considered the ideal as a relation between at least two different things, one of which adequately represents the essence of another. At various times Il’enkov explored quite a few ideal phenomena: forms of value and forms of property, personality and talent, language, music and fine arts, not to mention numerous categories of dialectics, ethics, and aesthetics. The article also addresses the problem: which of these phenomena is the most typical and adequate form of being of the ideal?.     

论医务人员在医疗事故技术鉴定过程中的法律地位

世界上究竟有没有“心”、“心”是什么、心与身的关系如何,这一直是医学与心理学的基本问题。随着科学的发展和认识的深化,经由语言学的心灵剥离、科学主义的心灵放逐、实证科学的心灵祛魅,古老神秘的灵魂不断地“祛魅”,心理的本质得到了还原与澄清,灵魂问题亦演变为心理问题、心脑问题,而心灵哲学也正朝着自然化的方向重建。     

On the Boundary of Two Worlds: Lithuanian Philosophy in the Twentieth Century

Modern Lithuanian philosophy originated as aresponse to the questions formulated in Russianphilosophy – religious, moral, and social.Later it turned to Continental Europeanphilosophy, preoccupying itself with German andFrench existentialism, hermeneutics, andphenomenology. Yet the loss of independentpolitical and intellectual existence Lithuaniaexperienced for five decades isolated andmarginalized the then lively and promisingintellectual culture. In the 1980s, Lithuanianphilosophy started recovering and reorientingitself, again, to Western currents of moderntheoretical thought. Drawing on the example ofmodern Lithuanian philosophy, the articlepresents a detailed historical overview of whatmight be termed the East-Central European routeto political and cultural modernity.     

Rethinking Neuroethics in the Light of the Extended Mind Thesis

The extended mind thesis is the claim that mental states extend beyond the skulls of the agents whose states they are. This seemingly obscure and bizarre claim has far-reaching implications for neuroethics, I argue. In the first half of this article, I sketch the extended mind thesis and defend it against criticisms. In the second half, I turn to its neuroethical implications. I argue that the extended mind thesis entails the falsity of the claim that interventions into the brain are especially problematic just because they are internal interventions, but that many objections to such interventions rely, at least in part, on this claim. Further, I argue that the thesis alters the focus of neuroethics, away from the question of whether we ought to allow interventions into the mind, and toward the question of which interventions we ought to allow and under what conditions. The extended mind thesis dramatically expands the scope of neuroethics: because interventions into the environment of agents can count as interventions into their minds, decisions concerning such interventions become questions for neuroethics.     

Is Philosophy All About the Meaning of Life?

This article defends a conception of philosophy popular outside the discipline but unpopular within it: that philosophy is unified by a concern with the meaning of life. First, it argues against exceptionalist theses according to which philosophy is unique among academic disciplines in not being united by a distinctive subject matter. It then presents a positive account, showing that the issue of the meaning of life is uniquely able to reveal unity between the practical and theoretical concerns of philosophy, while meeting a range of desiderata for a typical specification of subject matter. After showing how recent analytic work on “the meaning of life” has conflated the traditional question with issues of social meaningfulness, it offers an explanation of why the traditional question has become marginalised in philosophy. The reasons are not good, however, so it concludes that philosophy should embrace its popular image.     

儿童理解误信念的心理机制假设

儿童心理理论是近20年来发展心理学研究热点,对其研究主要是在误信念实验范式之下进行的。儿童理解误信念的心理机制问题是误信念研究的核心问题之一,研究者从不同的角度出发,采用不同的方法,提出了儿童如何理解误信念的几个重要假设,包括：元表征假设、事实掩盖假设、心理理论机制假设、计算资源假设。此文综述了这些假设,以期借鉴使用。     

CAN NEUROSCIENCE PROVIDE A COMPLETE ACCOUNT OF HUMAN NATURE?: A REPLY TO ROGER SPERRY

Abstract. In a recent Zygon article (June 1991), Roger Sperry argues for the unification of science and religion based on the principle of emergent causation within the central nervous system. After illustrating Sperry's position with some current experiments, I suggest that his conclusions exceed his argument and the findings of contemporary neuroscience and propose instead a pluralistic, rather than unified, approach to the relations between religion and science necessitated by the incompleteness inherent in any strictly neurological account of human nature.     

道德判断的分级现象

Blair(1996)发现即使没有心理理论的孤独症儿童,也具备道德判断能力。而Kahn(2004)认为没有心理理论就不可能完成道德判断。已有研究表明,道德判断可能需要一定程度的心理理论。孤独症儿童心理理论存在困难,影响他们理解道德情景并进行正确的道德判断,但这是否与任务的要求道德判断能力的程度不同有关呢?研究增加道德情景的复杂程度,进一步考察儿童道德判断规律。结果发现,道德判断有分级现象,第一级是直接对道德行为进行判断,孤独症和正常儿童都能完成该任务,可能是以原始情绪为基础的;第二级道德判断是对简单道德情景进行判断,需要以心理理论为基础,只有正常儿童才能完成;而对行为与意图不一致的复杂道德判断则需要以更加丰富的经历或者经验为基础,但其属于三级道德判断还是二级道德判断的高级形式还需要进一步的研究。     

心理理论与同伴接纳

近年来的相关研究表明 ,心理理论能力的发展与儿童被同伴喜欢接纳的程度之间具有复杂的、双向作用的关系 ,二者的相关程度随着年龄增长有增强的趋势并且存在性别差异。对矛盾的和被忽视群体以及学龄儿童的研究也许有助于进一步理解二者间的关系。     

宫腔镜发展和应用的哲学思考

宫腔镜技术是现代妇科微创技术,宫腔镜技术的产生和发展是技术目的和技术手段矛盾发展的结果,宫腔镜技术的具体应用过程体现了马克思主义哲学原理的作用。以马克思主义哲学为指导,可使我们在对待宫腔镜应用中的具体问题时,高瞻远瞩,安全、有效地对患者实施诊治,同时,提高自己的综合素质。     

The Purpose and Neurobiology of Theory of Mind Functions

Theory of Mind (ToM) refers to a cognitive process which allows an individual to “place him/herself” in the other person’s “mind,” so as to comprehend the latter’s cognitive and emotional status, so as to predict his/her behavior and emotional response to a particular situation. ToM is necessary for everyday interaction among individuals and accounts for such human traits as empathy, compassion, and deceit. It is also particularly important in the relationship between a healer and his or her client, as well as in the God–human relationship. Recent research in the area of neurosciences has identified a specific brain “system” responsible for ToM, as well as described how these functions may be affected in certain neuropsychiatric conditions. In this article, we discuss the definition and neurobiological substrate of ToM. In addition, we discuss the cognitive steps important to achieve an “accurate” theory of mind, its relevance to “self-knowledge,” and its limitations. We also review some of the data concerning abnormalities and “distortion” of ToM in neuropsychiatric disorders and aberrant human behavior.     

学龄后心理理论的持续发展--从"获得"到"使用"的转变

心理理论发展是一个毕生过程,学龄后个体这一能力发展,主要体现在由学龄前的“获得”转变成日后的“使用”。该文从一致性和差异性两个方面探讨了学龄后个体心理理论发展的情况,并提出未来研究重点和趋势。     

自闭症儿童的心理理论与中心信息整合的关系探讨

自闭症儿童的心理理论一直是儿童心理理论研究的重要领域,自闭症儿童身上心理理论缺失这一领域特殊性的加工缺损与弱的中心信息整合这一领域一般性的加工异常之问的关系研究逐渐受到了广泛关注。在阐述自闭症领域的心理理论研究,并介绍弱的中心信息整合理论的基本观点和实验证据之后,在此探讨了两者之间的关系,包括两者相互独立的观点、相互关联的观点以及其他的不同观点,并对今后的研究方向做出了展望。     

Developing a Cultural Theory of Mind: The CIAO Approach

The study of children's knowledge about minds is an extremely active area of developmental psychology. This article discusses the reach of this research and the theoretical views guiding it. It then presents some cultural variations (within the United States) in behavior explanation and explains the relevance of that variation to developmental theory. A theory ofearly mind reading that is presented incorporates culture, introspection, analogy, and ontogeny (CIAO).     

早期儿童的游戏与心理理论的发展

选择在一日活动中儿童可自由支配的游戏时间存在明显差异的两所幼儿园,采用错误信念任务比较两园小班、中班儿童心理理论的发展状况,结果显示,半年在园经验的小班儿童在完成错误信念任务上存在显著差异,表明早期儿童的游戏,尤其是装扮游戏对儿童心理理论的发展有积极作用;但一年半在园经验的中班儿童在完成错误信念任务上不存在显著差异,由此推论儿童心理理论的发展受成熟的制约,成熟起主导作用。研究为理解幼儿园以游戏为基本活动提供了参考依据。