中国澳大利亚4～5岁幼儿人格特征的跨文化研究

该研究的目的是考察不同文化特质对幼儿人格形成的影响。使用幼儿人格发展教师评定问卷,以集体主义/个人主义理论范式对中澳4~5岁幼儿人格特征形成进行跨文化研究。结果表明中国幼儿具有集体主义人格倾向,澳大利亚幼儿具有个人主义人格倾向,幼儿人格形成受到文化特质的影响。     

Theologizing the Human Jesus: An Ancient (and Modern) Approach to Christology Reassessed

Many contemporary Christologies, while paying lip-service to the primacy of the human Jesus, devote little attention to the theological status of his humanity. They may be deflected from this task by such factors as preference for experienced-based symbol; the fragmentation of biblical studies and dogmatics; the imperatives of contextual hermeneutics; and the preoccupation with methodology rather than substance. But the human Jesus is only theologically meaningful when viewed on a larger canvas than that of either idealist metaphysics or historical reconstruction. The classical doctrines of the anhypostasis and enhypostasis of Jesus' humanity offer a still useful way of highlighting the primacy of grace, and, contrary to common caricature, do not undermine the density of his human experience. Such an account needs to be supplemented, however, with a robust pneumatology in order to specify the relevance of the human Jesus for revelation, salvation, anthropology, ethics and eschatology.     

Theologizing the Human Jesus: An Ancient (and Modern) Approach to Christology Reassessed

Many contemporary Christologies, while paying lip-service to the primacy of the human Jesus, devote little attention to the theological status of his humanity. They may be deflected from this task by such factors as preference for experienced-based symbol; the fragmentation of biblical studies and dogmatics; the imperatives of contextual hermeneutics; and the preoccupation with methodology rather than substance. But the human Jesus is only theologically meaningful when viewed on a larger canvas than that of either idealist metaphysics or historical reconstruction. The classical doctrines of the anhypostasis and enhypostasis of Jesus' humanity offer a still useful way of highlighting the primacy of grace, and, contrary to common caricature, do not undermine the density of his human experience. Such an account needs to be supplemented, however, with a robust pneumatology in order to specify the relevance of the human Jesus for revelation, salvation, anthropology, ethics and eschatology.     

Confucian Order at the Edge of Chaos: The Science of Complexity and Ancient Wisdom

Many academics extol chaos theory and the science of complexity as significant scientific advances with application in such diverse fields as biology, anthropology, economics, and history. In this paper we focus our attention on structure-within-chaos and the dynamic self-organization of complex systems in the context of social philosophy. Although the modern formulation of the science of complexity has developed out of late-twentieth-century physics and computational mathematics, its roots may extend much deeper into classical thinking. We argue here that the essential ideas and predictions of the science of complexity are found within the social ordering principle of li (the rites) in Confucius's Analects .     

Traditional and Modern Characteristics Across the Generations: Similarities and Discrepancies

Abstract

The authors examined, through an analysis of self-construals and beliefs about social interaction, the traditional and modern orientations of younger and older generations of Taiwanese people. The authors surveyed 169 pairs of parent-child dyads with a battery of structured questionnaires. Within-subjects analyses revealed high generational correlations as well as discrepancies in both traditional and modern characteristics. Between-subjects analyses further indicated that individual traditional and modern characteristics were affected by age and gender and by their interactions. The authors discuss (a) the pattern of generational similarities and discrepancies in the framework of culture stability and change and (b) the coexistence of traditional and modern characteristics in a rapidly changing society.     

Liberalism,Abstract Individualism,and the Problem of Particular Obligations

In the following I take issue with the allegation that liberalism must inevitably be guilty of ‘abstract individualism’. I treat Michael Sandel’s well-known claim that there are ‘loyalties and convictions whose moral force consists partly in the fact that living by them is inseparable from understanding ourselves as the particular persons we are’ as representative of this widely held view. Specifically, I argue: (i) that Sandel’s account of the manner in which ‘constitutive’ loyalties function as reasons for action presupposes the possibility of there being (what I call) ‘underivable particular obligations’, but that such obligations are, in fact, a logical impossibility; and (ii) that Sandel’s account of the self as necessarily ‘encumbered’ presupposes an account of personal identity which confuses identification with definition, and which is, therefore, fundamentally flawed. For their constructive and insightful comments on an earlier draft of this paper, I owe a special debt of gratitude to the following: Clare Chambers, Roger Crisp, Cécile Fabre, Paul Kelly, David Lloyd-Thomas. Thanks also go to Res Publica’s two anonymous referees.     

Cyborg Politics and Economic Realities: Reflections on Elaine Graham's Representations of the Post/Human

Abstract

This article seeks to examine the political and economic context of cyborg culture and technology in Elaine Graham's Representations of the Post/Human. It begins by drawing out the relationship between Graham's study and Foucault's genealogical method and seeks to establish the ‘silent machine’ operating in Graham's analysis. By following three critical strands —knowledge as technology, economic determinism and imaginative agency and the economics of transcendence—the article highlights and extends a critique of capitalism and technology in the text. It argues that economics is now shaped by the machine and concludes by opening up a ‘politics of refusal’. Graham's work is acknowledged for bringing to light uncomfortable questions surrounding the politics of the machine.     

个人主义与集体主义结构的验证性研究

本文用实证方法通过对中国大陆303名被试的调查,对个人主义、集体主义的维度及其测量问卷的构想效度进行初步验证,结果支持Triandis提出的个人主义、集体主义可以分成水平、垂直两个维度,在个人水平上,个人主义与集体主义有四种类型的构想。验证性因素分析表明,Singelis的问卷有较好的构想效度,但在中国被试的测试结果上表现出一些题目的不适合,有待于进一步修正。     

Virtue Ethics, The Analects, and the Problem of Commensurability

In support of the thesis that virtue ethics allows for a more comprehensive and consistent interpretation of the Analects than other possible models, the author uses a structural outline of a virtue ethic (derived from Alasdair MacIntyre's account of the Aristotlelian tradition) to organize a discussion of the text. The resulting interpretation focuses attention on the religious aspects of Confucianism and accounts for aspects of the text that are otherwise difficult to explain. In addition, the author argues that the structural similarities between the Aristotelian and Confucian conceptions of self-cultivation indicate a dimension of commensurability between the two traditions, despite very real variations in specific content. Finally, the author suggests how crosscultural commensurability, in general, can be understood on a theoretical level.     

"天人合一"与中国古代的精神疾病观

当西方近代医学对精神疾病做出生理性的解释之后,精神疾病不再同道德问题联系在一起.然而在中国,虽然以天人合一为思想基础的中医学始终对精神问题给出生理性的解释,但是精神疾病在中国传统文化中却一直被视为一种道德上的失败.与唯物主义疾病观相伴的对待精神疾病的文化态度在中西历史上显示出截然不同.儒家的道德哲学可以为这种不同提供一种解释.在天人合一思想的基础上,身体不仅承载着自然规律,也承载着道德含义.这种观念不仅反映在社会文化之中,也反映在中国古代的医学思想和法律体系之中.     

由康有为论近代人道主义与传统儒学的关系

中国近代人道主义与传统儒学的关系是一个令人深思的问题。康有为用人道主义思想否定了封建道德纲常对人的束缚 ,但并不否定儒学 ,而是认为用人道主义阐释的儒学是真正孔子儒学。过去一般认为康有为这是打着孔子的旗号宣传自己的人道主义思想 ,其实不完全如此 ,康有为实际上是用人道主义改造传统儒学 ,试图使儒学在近代蜕变为人道主义化的新形态儒学。同时 ,康有为也用传统儒学改造了西方人道主义思想 ,否定了西方人道主义中的个人主义观念。康有为的这些思想代表着中国近代思想启蒙的重要特点 ,显示了人道主义思想与中国传统儒学在近代的相互融合、相互影响。     

Hylomorphism and Human Wholeness: Perspectives on the Mind-Brain Problem

The relation between mind and matter has always been a conundrum in Western philosophy. Now framed as the mind-brain problem, it is often addressed through reductionism or dualism. As empirical science has become more aware of instances of emergence and top-down causality, however, it has developed a new appreciation of the wholeness of individuals or systems. By retrieving some aspects of Aristotle's philosophy of hylomorphism, we may better understand the metaphysical grounding of human wholeness and so develop an integrated account of the human person, including mind and brain.     

Human Rights and the Citizen of the Kingdom of Heaven

This article argues for a new Christian theological rationale for human rights that takes into account serious contemporary critiques of rights language. Human rights derive from our being made in the image of God. But rather than being static metaphysical properties which humanity possesses, they form a moral language about the image of God, which must be constantly refashioned to suit the times. Furthermore, the human community to which these rights belong is not mere created humanity, but instead the humanity of the eschatological kingdom of heaven, of which the ecumenical church is the messenger. The ecumenical task, then, is to articulate a more holistic conception of what the image of God means to ensure that human rights language does not become narrowly sectarian.     

Individualism/Collectivism and Cultures of Happiness: A Theoretical Conjecture on the Relationship between Consumption, Culture and Subjective Well-Being at the National Level

This theory paper seeks to explain an empirical puzzle presented by past research on the relationship between consumption and subjective well-being (SWB). Research has shown that people in rich countries are, on average, significantly higher in SWB than people in poor countries, which is consistent with a strong link between one's overall level of consumption and one's SWB. However, when individuals within the same country are compared, income has little relationship to SWB above the level at which basic needs can be met, suggesting that higher levels of consumption may not be linked to higher levels of SWB. This link between consumption and SWB when nations are compared to each other, but not when individuals within a given nation are compared to each other, presents a puzzle. As a solution, I propose that economic development leads to higher levels of national average SWB not by increasing consumption (again, with the caveat that this statement excludes situations where basic needs are not being met), but by creating more individualistic cultures which encourage their members to pursue personal happiness over honor and meeting social obligations. Whether or not this is seen as a socially positive development depends in a circular fashion on the cultural values of the person making the judgement.     

The Opposite of Human Enhancement: Nanotechnology and the Blind Chicken Problem

Nanotechnologies that have been linked to the possibility of enhancing cognitive capabilities of human beings might also be deployed to reduce or eliminate such capabilities in non-human vertebrate animals. A surprisingly large literature on the ethics of such disenhancement has been developed in response to the suggestion that it would be an ethically defensible response to animal suffering both in medical experimentation and in industrial livestock production. However, review of this literature illustrates the difficulty of formulating a coherent ethical debate. Well structured arguments for disenhancement can be made on the basis of mainstream views on the basis of ethical obligations to animals, but these arguments have not been persuasive against the moral intuition that disenhancements are unethical. At the same time, attempts to ground these intuitions in a coherent philosophical doctrine have been plagued by logical fallacies and question begging assertions. As such, the debate over animal disenhancement forecasts an enduring conundrum with respect to the core question of transforming the nature of sentient beings, and this conundrum is logically independent of claims that relate either to the distinctive of human beings or to issues deriving from the emphasis on enhancement.     

Thinking about the self influences thinking in general: cognitive consequences of salient self-concept

Two studies support our hypothesis that connected and interdependent self-focus evokes a generally context-dependent cognitive mode (focused on object-context relations) and provide some evidence that separate and independent self-focus evokes a generally context-independent cognitive mode (focused on objects, independent of contexts). Consistent with our predictions, experimental manipulation of interdependent self-focus influences cognitive speed/accuracy (Experiment 1) and memory (Experiment 2). When primed self-focus is congruent with the perceptual task at hand, perceptual speed increases (as shown by a significant task by prime interaction effect) and when primed, interdependent self-focus improves memory for incidentally encoded contextual information. Further research to link primed and chronic self-focus effects is called for.