如何看待科学主义

奇特的美国人,即为人类登月而崇拜科学,又有近一半的人不相信“进化论”,而相信各种各样的超自然现象。     

怎样看“普世价值”?

The Universal values,or a set of principal values for the entire mankind,are,above all,values.Studies on the issue of value consist one of the most important topics and the most fruitful contributions to the philosophical research in the 20th century.But discussions and arguments on such an issue among Chinese scholars implicates an insufficient and partial understanding of the general intellectual scope,and is still confined to the old way of thinking.This has resulted in a lack of scientificity and constr...     

如何本质地理解马克思主义哲学

什么是马克思主义哲学?这是一个久已被谈及的问题,但是,既然马克思主义哲学的当代性研究或更进一步称之为的马克思主义哲学理论创新,已经被看成是急迫且带有普遍共识性的理论任务,问题就值得重新追问.     

怎样看待和认识休克

哲学素质在现代医学实践中具有重要意义,它不仅是医务工作者的思维武器,更是了解医学前沿和解决医学难题的钥匙。本文就以休克这一临床上常见的危急重症为例,探讨休克发生发展过程中的哲学因素,旨在阐明自觉运用马克思主义哲学的思辨观来指导休克的诊疗过程实属必要,对医生及患者都大有益处。     

How to Understand the Completion of Art

There are a number of recent discussions on the question of when an artwork is complete. While it has been observed that a work might be complete in one way and not in another, the impact of this observation has been minimal. Discussion has been continued as if there is only one real sense of completion that matters. I argue that this is a mistake. Even if there were only one (or one most important) kind of completion, extant theories of completion would be bad candidates for that one kind. The best explanation of the failure of extant theories is that there are many kinds of completion, many corresponding senses of “completion,” and no kind of artwork completion is objectively more important than any other. We have a good reason to think that this is the case given the disparate interests we have when we ask completion questions. Once we have realized that those concerns track properties that are often unrelated, the question for theorists to answer becomes, “In how many ways can an artwork be complete?”     

如何理解作为一门科学的医学--关于医学中的非科学与伪科学

分析了医学作为一门科学的特点,提出了宽容地理解医学的必要性与意义,探讨了医学中的科学、非科学与伪科学的划分,并就由此而引发的几个问题作了讨论。     

如何看待科学与伪科学之争

(续上期) 迄今为止,人类对自身生命体和思维现象的认识还非常肤浅,意识是怎样形成的,思维是怎样     

如何看待科学与伪科学之争

在世界新宗教运动中,神秘主义兴起,伪科学大有泛滥之势。人们在批评伪科学时,往往把伪科学的兴起归结为科学素养的不足,但这只能部分说     

Infants Understand How Testimony Works

Children learn about the world from the testimony of other people, often coming to accept what they are told about a variety of unobservable and indeed counter-intuitive phenomena. However, research on children’s learning from testimony has paid limited attention to the foundations of that capacity. We ask whether those foundations can be observed in infancy. We review evidence from two areas of research: infants’ sensitivity to the emotional expressions of other people; and their capacity to understand the exchange of information through non-verbal gestures and vocalization. We conclude that a grasp of the bi-directional exchange of information is present early in the second year. We discuss the implications for future research, especially across different cultural settings.     

如何理解"德得相通"

道德与利益的关系问题可折射出整个社会道德的基础与取向,必须对之予以正确阐释。“德得相通”应该理解成“德”与“道之得”、“心之得”意义上的相通,不应该似是而非的理解成“德”主要与“利之得”意义上相通,更不能把如此理解的“德得相通”视为中国传统道德的基本精神与价值取向。中国传统道德的基本精神与价值取向,应该是以提升自我德性和实现理想人格为主旨,强调克己尚义的道德价值论。     

The Social Relations Model: How to Understand Dyadic Processes

The social relations model (SRM) is an intriguing tool both to conceptualize and to analyze dyadic processes. We begin with explaining why interpersonal phenomena in everyday life are more complex than often considered. We then show how the SRM accounts for these complexities by decomposing interpersonal perceptions and behaviors into three independent components and describe the designs required to investigate these components. We then provide a step-by-step introduction into social relations analyses, thereby showing how the SRM can be used to investigate a multitude of exciting research questions. Finally, we summarize the existing software solutions for conducting social relations analyses. Resources for further information are suggested.     

Reason Internalism

Traditional epistemological reflection on our beliefs about the world attempts to proceed without presupposing or ineliminably depending upon any claims about the world. It has been argued that epistemological externalism fails to engage in the right way with the motivations for this project. I argue, however, that epistemological externalism satisfyingly undermines this project. If we accept the thesis that certain conditions other than the truth of one's belief must obtain in the world outside of one's mind in order for one to have knowledge (or justified belief) about the world, then there is no good intellectual motivation for taking up the traditional project. This results stands even if we accept the traditional theses that knowledge requires justified belief and that justified belief requires the ability to provide good reasons for one's belief.     

基督教会如何认识“创建和谐教堂”

创建和谐寺观教堂是促进宗教和谐、维护社会稳定的重大举措。就基督教会来讲,创建和谐教堂是一项具有探索性的有益活动。既然是探索,其中就有一些需要解决的观念问题,     

如何理解智能光谱的沟通桥梁作用

首先分析了儿童学业成绩与智能发展的关系,接着援引美国的“光谱计划”（Project Spectrum),解释智能光谱（Multiple Intelligences Spectrum)评量跟传统学业成绩（academic achievement)评量有甚么不同之处,继而说明Gardner是如何理解智能光谱的沟通桥梁作用,最后探讨家校可以如何携手合作,利用智能光谱作为适性教育的工具。     

Internalism without Luminosity1

Internalists face the following challenge: what is it about an agent's internal states that explains why only these states can play whatever role the internalist thinks these states are playing?  Internalists have frequently appealed to a special kind of epistemic access that we have to these states. But such claims have been challenged on both empirical and philosophical grounds.  I will argue that internalists needn't appeal to any kind of privileged access claims.  Rather, internalist conditions are important because of the way in which we expect them to act as causal mediators between states of the world, on the one hand, and our beliefs and actions on the other.     

Internalism and Accidie

Bernard Williams has famously argued that there are only “internal” reasons for action. Although Williams has produced several, slightly different versions of internalism over the years, one core idea has remained the same: the reasons a person has for acting must be essentially linked to, derived from, or in some other way connected to, that person’s “subjective motivational set”. I have two aims in this paper. First, after having cleared up some initial ambiguities, I try to show that Williams’s internalism admits of two rather different interpretations. Second, I will argue that both these interpretations are inadequate. The first interpretation is incompatible with certain claims that supposedly provide the reasons why we should accept internalism in the first place. The second interpretation faces other problems: given the essential link between reasons and motivation, this interpretation cannot adequately deal with the phenomenon of accidie. Furthermore, those who subscribe to this interpretation of internalism are, on pain of inconsistency, forced to accept an implausible account of reasonable regret.     

如何正确看待传染病在我国疾病谱中的位置变化

20世纪 6 0年代后期 ,多种对人类危害严重的传染病得到有效控制 ,疾病谱发生了很大改变。随着第一次卫生革命的成功 ,影响我国人群健康的主要疾病和死亡原因已由急慢性传染病转为非传染性疾病为主的疾病模式。这种疾病流行模式的变化 ,使卫生系统将面临着两种挑战 :既要继续与传染病作斗争 ,又要制定和实施控制慢性病的策略 ,将预防、低成本的治疗、康复和有效的保健措施结合起来。因此 ,怎样从宏观上调整传染病在现代疾病中的位置 ,在微观上把握传染病的防治 ,这是卫生管理者及临床工作者都应该考虑的问题。1　从疾病谱变化反思传染病现状…