论人性与道德——一种道德学的分析

揭示人性有哲学、心理学、生理学、伦理学等多重维度,但从道德上考究人性即关于人性善恶问题的讨论是主流;道德与人性的关系集中表现为人性决定道德还是道德决定人性的问题,决定道德的利益不过是人性的体现,而人性的善恶又以利益的取舍为标准,如果我们认同由伦理入道德的分析进路,那么人性就构成道德的"第二土壤";但人性又是欲望与情感的总和,利益只不过是人的欲望的现实化,就此而言,人性又构成道德的"第一土壤";因此,基于真实人性的道德学应该破除人性要素的二元对立思维,从人性的完整性、客观性出发,为正当与善提供坚实的人性基础,为"完整的人"和"自由的人"的实现提供道义支撑,真正使道德成为人的道德,而不是道德异化。     

On the Nature and Meaning of Human Finitude

This article considers the interaction between psychoanalysis and philosophy by examining the meaning of human finitude in the work of Freud and Heidegger. Although Freud and Heidegger develop radically different systems of thought, they are surprisingly close in their examination of the human attitude toward death. Freud's philosophical reflections on the nature of death are ultimately subsumed in his speculative theory of the death instinct, which is far removed from the lived experience of finitude. Heidegger's ontological account of death draws from lived experience but neglects the relational nature of finitude. Drawing on the connection between the work of Binswanger and Stolorow, I maintain that finitude is a fundamentally relational phenomenon. While philosophy can help us to understand and formulate an account of human finitude, the relational nature of psychoanalysis can help us bear the trauma associated with death.     

基因与人性:影响人性的若干基因

人类行为既受到遗传因素的影响,同时也受到环境(文化)因素的影响。近年来逐渐引起众多学科领域关注的行为遗传学研究从行为的基因关联出发,系统研究了行为的遗传因素及其基因基础,取得了令人瞩目的成绩。该文系统总结了八种人类重要行为的基因基础及其与环境因素的关系,并从基因与人性的关系角度进行了讨论。     

试论政治哲学的人性预设

马克思主义政治哲学将人的"个体性"与"社会性"统一起来的"价值人"作为其政治人性预设,并以此为现实的和逻辑的起点推演政治哲学的价值原则,进而在价值层面上描绘政治自由的蓝图,设定政治平等的路径,规范政治民主的图式,也为政治文明的构建提供价值导向,奠定理论基础.     

From the Analysis of Verbal Data to the Analysis of Organizations: Organizing as a Dialogical Process

The analysis of conversational turn-taking and its implications on time (the speaker cannot completely anticipate the future effects of her/his speech) and sociality (the speech is co-produced by the various speakers rather than by the speaking individual) can provide a useful basis to analyze complex organizing processes and collective action: the actor cannot completely anticipate the future effects of her/his acts and the act is co-produced by multiple actors. This translation from verbal to broader classes of interaction stresses the performativity of speeches, the importance of the situation, the role of semiotic mediations to make temporally and spatially distant “ghosts” present in the dialog, and the dissymmetrical relationship between successive conversational turns, due to temporal irreversibility.     

Uroborus: A Review of Jung's Thinking on the Nature of the Psyche and the Transformation of Libido

For Jung, the nature of the psyche derives from its containment within the opposites of biological instinct and archetypal spirit. Jung describes the energy generated by this opposition as disposable psychic energy, and gives it the term libido, another word for which is will. Will denotes consciousness, so Jung concludes that psyche, that which is contained within the opposites of instinct and spirit, equals consciousness. The archetypes are “instinctual images” that organize and regulate consciousness. Their nature is that of spirit, and they form the counter-pole to the biological matter from which the instincts arise. The intimate relationship between instinct and archetype is resolved in the central archetype of wholeness, the self, imaged by Jung as both a color wheel, in which the ultrared of instinct merges into and joins with the ultraviolet of the archetypes, and the uroborus, the tail-eating serpent, in which the spiritual archetype, the head of the serpent, feeds off of and is nourished by instinct, the serpent's tail. Jung postulates that within the individual psyche, libido arising from instinct is transformed away from its original instinctual object by its canalization into an analogue of that object. These analogues arise in the psyche as symbols, and their source is the sphere of the archetypes. The instinctual analogues in the form of symbols are projected upon the environment, and individuation is the process of becoming conscious of the archetypal psychological source of one's projections.     

论数据的本质及其与信息的关系

大数据技术的进步,给传统科学哲学带来了诸多挑战。科学哲学家们需要重新思考数据的本质,进而深入思考数据的特性以及与信息的内在关联。对数据本质的理解主要有两种:一是关系论,二是表征论。以大数据技术的发展为依据,可知关系论更加合理,同时可将信息解释为数据加意义。数据和现象的区分,可以进一步为我们提供理解数据之本质的途径。从大数据的发展看数据和现象的区分,可以得知在不同语境中对数据的定义是不同的,因此数据的两种定义其实并没有冲突。通过对香农的信息定义的解读,可知信息和数据之间有着内在的关联,二者是关系实体的不同表述方式。解决问题的关键在于该定义所使用的语境,以及是否赋予意义在此关系之上,因此数据就是信息,万物皆可信息化或数据化。     

Functional Topography of the Cerebellum in Verbal Working Memory

Speech—both overt and covert—facilitates working memory by creating and refreshing motor memory traces, allowing new information to be received and processed. Neuroimaging studies suggest a functional topography within the sub-regions of the cerebellum that subserve verbal working memory. Medial regions of the anterior cerebellum support overt speech, consistent with other forms of motor execution such as finger tapping, whereas lateral portions of the superior cerebellum support speech planning and preparation (e.g., covert speech). The inferior cerebellum is active when information is maintained across a delay, but activation appears to be independent of speech, lateralized by modality of stimulus presentation, and possibly related to phonological storage processes. Motor (dorsal) and cognitive (ventral) channels of cerebellar output nuclei can be distinguished in working memory. Clinical investigations suggest that hyper-activity of cerebellum and disrupted control of inner speech may contribute to certain psychiatric symptoms.     

宽容:在人性比较中透析

在观念学意义上,宽容通常被用来描述对异己的思想和行为容忍的价值准则."宽容"观念被理解的过程,实际上也是附加上不同人性观照、价值立场、人生态度和政治策略的过程.研究核心概念、词汇的语义演变是观念史研究的一个重要传统[1],从语用学的立场分析,一个单词进入不同类型的历史话语系统时,其实映照着特定的社会、历史过程,词义的删减和增生、曲折与转化也是不同价值观的微观呈现.     

论孔子对原始人性和现实人性的看法

在具体分析孔子人性论的时候,我们应该区分原始人性与现实人性.孔子并没有明确界定原始人性的善恶,但是他认为一小部分人的品性极善、资质很高;另一部分人的品性不好、资质愚钝;此外,绝大部分人属于"中人",这部分人之间的本性差不多,孔子没有作出明确的善恶判断.孔子认为现实人性包含有对名利富贵的欲望,但是名利富贵要通过正当的途径来获得,并且欲望不能过度,纵欲是人性变坏的主要原因.此外,统治者的乱政是导致人性变坏的外部原因.所以他又主张通过礼法来约束欲望.     

论《管子》哲学之“人与天调”的自然观

中国古代思想家、哲学家认为;国家及个人的行为都要与天,也就是大自然保持一致,以追求人与自然的和谐。《管子》对天人关系的认识是唯物主义的,认为天地自然是按照阴阳规律而运动变化的,实现人与天地自然的相互协调,并提出了“人与天调”的哲学自然观。     

空间及言语工作记忆任务的情绪效应：来自ERP/ fMRI的证据

情绪与工作记忆的关系问题是情绪和认知研究领域中的子课题。根据加工效能理论, 负性情绪, 特别是焦虑对认知的影响通常被看作是通过影响工作记忆来完成的。因此, 探讨负性情绪是如何作用于工作记忆, 将有助于完善和发展情绪与认知的理论, 为心境障碍疾病的诊断、治疗及干预提供依据, 既具有学术价值又具有一定的临床意义。本论文在前人研究的基础上, 采用事件相关电位(ERP)和功能磁共振技术(fMRI), 系统地考察了情绪和工作记忆三个子成分(语音环路、视空间模板及中央执行器)间的关系。本论文抓住了当前的热点问题, 从情绪和认知的关系入手, 将脑成像、电生理和行为方面的研究有机结合, 将时间动态研究与空间定位研究相结合, 为情绪和工作记忆相互作用的神经机制提供独到的证据, 验证且发展了情绪和认知关系的奠基理论—— 加工效能理论。     

也谈亚当·斯密的两种人性

本文重点论述了亚当·斯密在《国富论》、《情操论》中所阐发的关于利己心与同情心以及两者之间的关系问题 ,还论述了“看不见的手”在利益调节中的作用     

Psyche and System: On Progress in the Integration of Individual Psychotherapy and Family Psychotherapy

This article addresses the frequency with which the same group of patients utilizes individual and family therapies, and at the same time do not constitute actual integration. The conditions under which such serial or concurrent utilization of the two forms of psychotherapy may be considered to be integrative are discussed.