以弱胜强的新兵法:超限战

现代战争是高科技时代的战争，在海湾战争和科索沃战争中，美国等发达国家采用的是“金弹子打鸟”式的战法，用高科技的豪华武器换来零伤亡，达到战争的目的。在这种战争局势下，穷国和弱国想用高科技对付发达国家的高科技，实际上中了发达国家的陷阱，在这条路上你永远也...     

多元文化主义的悖论——对亨廷顿理论的再评价

不夸张地说 ,后冷战时期全球最大的文化事件当属亨廷顿提出的“文明的冲突”论。当然 ,亨廷顿不一定感到幸运 ,因为相当多的人们 (从西方到发展中国家 )把他的理论直接读成煽动“文明的冲突”之论 ,当成冷战思维的新变种。对此 ,亨廷顿大呼冤枉。他为自己辩解道 :“我所期望的是 ,我唤起人们对文明冲突的危险性的注意 ,将有助于促进整个世界上‘文明的对话’。” (亨廷顿 ,“中文版序”)然而 ,世界局势不幸在按照“文明的冲突”模式发展。 1 999年北约轰炸了科索沃 ,2 0 0 2年美国发动了阿富汗战争并接着进行了伊拉克战争。在此背景下 ,我再…     

因特网上的车臣战争

中世纪时期 ,在争夺圣城耶路撒冷的控制权问题上 ,罗马教皇和欧洲的基督教国家联合发动了八次十字军东征的战役 ,向中东的伊斯兰教王朝开战。基督教徒与穆斯林之间的战争断断续续进行了数百年。第二次世界大战后 ,中东又爆发了以色列和阿拉伯国家之间的四次战争。冷战刚结束不久 ,又接连发生了波黑战争、科索沃战争和现仍在进行的车臣战争。根据这些不同宗教和民族之间的大规模冲突 ,美国哈佛大学的著名教授亨廷顿称未来的时代是伊斯兰教文明与儒家文明联手对抗基督教文明的冲突时代。这里我们暂且不论亨氏观点的正确与否 ,但是 ,利用宗教的…     

中国伊斯兰教协会发表声明 强烈呼吁美国等国家停止战争

3月20日,美国等国家不顾国际社会的反对,未经联合国授权,对伊拉克发动了军事行动。对此,我国外交部已发表严正声明,中国伊斯兰教协会完全拥护我国政府的原则立场。 我会对美国等国家不顾国际社会为避免战争进行的外交斡旋与努力,以及包括美国人民在内的各国人民的反战呼声,悍然发动对伊拉克战争,表示极大的愤慨和谴责,并对遭受战争创伤和痛苦的伊拉克人民深表关切和同情。我会强烈呼吁美国等国家停止战争,重新回到政治解决伊拉克问题的正确道路上来。     

21世纪的“战争之神”——数字化武器系统

美国未来学家托夫勒曾预言:未来的战争将是计算机的战争。本文以美国的数字化军队为据,展示了二十一世纪的新型作战方式以及数字化武器的作用。     

政治哲学的连续性:世俗化政治哲学中的战争与和平

我在本文开初考察托马斯·霍布斯的思想中关于国内战争和国家间战争的不对称的论述,就是说,在离开自然状态———那是一种个人间普遍通行的状况———和自然状态中的持久性(它形成一种存在于国家间的状况)之间的不对称。其次,我要论述康德通过双重引入进步和“世界政治的”和平的观念,超越这种不对称而取得思想进展。近些年来哈贝马斯对康德的永久和平思想的关注(哈贝马斯,1996 ) ,新近在科索沃与车臣发生的事件及其对形成一个国际刑事法庭去审判反人类罪的涵义,都激发了关于国内和平和超国界的权利问题的研讨。在霍布斯著述中关于战争的不…     

中华人民共和国政府声明

三月八日和九日,美国豹翰逊政府悍然派遣三千五百名海军陆战队进入南越。在一个月的时间内,美帝国主义对越南民主共和国进行了四次空中袭击以后,又用地面部队参加南越战争,这是进一步扩大印度支那战争的严重步骤。     

无辜百姓

我天天看电视新闻,讲了一些伊拉克的百姓被美国大兵给打死了,为何美国大兵就不能放过这些无辜的百姓?难道人与人之间就不能关心和忍让,非得用战争来解决吗?战争总是使百姓受到伤害,我看到电视上孩子哭喊着“妈妈”,我很难过,海湾战争已打了一次了,还要打几次才算结束?我想,人本来活着已经很不容易了,为何还要用战争呢?美国为什么连一个手无寸铁的老人、孩子都不放过,我想战争应该怎     

中国伊斯兰教协会发表声明 强烈呼吁美国等国家停止战争

3月22日,中国伊斯兰教协会发表声明,强烈呼吁美国等国家停止战争。声明全文如下: 中国伊斯兰教协会关于强烈呼吁美国等国家停止战争的声明     

编者的话

中国基督徒非常关心美国等国家对伊拉克发动的战争。我们同心为和平祈祷,求主怜悯受战火之苦的无辜民众,早日止息战争。     

Surviving the Kosovo Conflict: A Study of Social Identity, Appraisal of Extreme Events, and Mental Well-Being

Our study examined the role of social identity processes in determining how individuals evaluate, deal with, and are affected by severe events of war. We reasoned that for those who experience such events collectively and who identify strongly with their group, primary appraisal will be filtered through the prism of social identity. In a sample of Kosovo Albanians who had survived the armed conflict in 1999, we found that those who were able to evaluate the war as affirming their group identity presented lower levels of depressive mood and anxiety and higher levels of self-efficacy. Furthermore, this process of war appraisal affected the process of secondary appraisal. Specifically, positive war appraisal increased availability of support from close others and reduced the importance of positive individual coping strategies in dealing with extreme events. Conversely, negative war appraisal reduced availability of support from close others and reduced the importance of negative coping strategies in dealing with extreme events.     

《孙膑兵法》的流传、失传及研究价值初探

本文通过考察《孙膑兵法》的流传情况、分析其失传原因,认为《孙膑兵法》的根本价值在于对《孙子兵法》的诠释,同时,对佚而复出的古书源流研究提出新的思考。     

Terrorism and the New Forms of War

Abstract: The March 2003 American preemptive strike on Iraq and related events pose entirely new conceptual questions about the notion of a valid war. A “war on terrorism” goes well beyond any usual version of the “just‐war” concept, which is itself notoriously difficult, if not impossible, to apply in current international circumstances. The implications of the emerging forms of war are examined and are found to bear in an unexpected way on justifying war, “just war,” and justice in distributional and related respects.     

用库恩“范式论”浅析心力衰竭的治疗进展

美国著名科学哲学家库恩认为每一个科学发展阶段都有特殊的内在结构,而体现这种结构的模型即“范式”。并认为任何科学研究都是在某一范式的指导下进行的,范式是一个科学部门达到成熟的标志,而科学革命实际上就是范式的转变,指出一种范式经革命向另一种范式逐步过渡,正是成熟科学的通常模式。本文就范式理论对心力衰竭治疗进展的影响进行探讨。     

The triumph of American psychiatry: How it created the modern therapeutic state

Over the past 170 years, American psychiatry has progressively asserted its authority over a larger segment of the American population. From the mid-1800s to the end of World War II, psychiatry had authority over the asylum population, which markedly increased in the first half of the twentieth century due to the influence of eugenics, an ideology that argued the ‘mentally ill’ had to be segregated from society. After the war, American psychiatry adopted Freudian conceptions of mental disorders, which enabled it to begin treating people in the community who were ‘neurotic’ in some way, which dramatically expanded its influence in society. Then, in the 1970s, when many in American society were questioning psychiatry’s legitimacy as a branch of medicine, the American Psychiatric Association (APA) responded by adopting a disease model for diagnosing mental disorders, which it set forth in the third edition of its Diagnostic and Statistical Manual. There were no scientific discoveries that led to this new model, but soon the APA was informing the American public that mental disorders were diseases of the brain, and that psychiatric drugs helped fix those diseases, ‘like insulin for diabetes.’ The APA, in concert with pharmaceutical companies, has successfully exported this belief system to much of the developed world. In order to break free of this ‘therapeutic state,’ the public needs to understand the history of how it came to be, and see the social injury it has caused.     

Iraq, American Empire, And The War On Terrorism

Abstract: The U.S. government is trying to secure continuing American military and economic supremacy on a global scale over the long term. The U.S. invasion and occupation of Iraq is part of this imperial project, which is now being pursued under the mantle of the war on terrorism. This essay examines these developments in the context of U.S. military spending and foreign policy since the end of the cold war, and it argues that there is reason to be concerned about the continuing viability of democratic government in the United States.     

THE MORALITY,POLITICS, AND IRONY OF WAR: Recovering Reinhold Niebuhr's Ethical Realism

The American experience of war is ironic. That is, there is often an intimate and unexamined relationship between seemingly contrary elements in war such as morality and politics. This article argues that without understanding such irony, we are unlikely to reflect in morally comprehensive ways on past, present, or future wars. Traditional schools of thought, however, such as moralism and political realism, reinforce these apparent contradictions. I propose, then, an alternative—“ethical realism” as informed by Reinhold Niebuhr—that better explains the irony of war. Through an ethical realist examination of the U.S. Civil War, World War II, and the Iraq War, I consider how American political interests have been inextricably linked with deep moral concerns. Ethical realism charts a middle path that ennobles traditional realpolitik while eschewing certain perfectionist tendencies of moralism. Ethical realism provides a conceptual framework for evaluating these other frameworks—a distinct form of moral‐political deliberation about war.     

Wartime faith-based reactions among traumatized Kosovar and Bosnian refugees in the United States

In William James' view, one function of prayer is a faith-based, conscious approach to a higher power when in distress. Accordingly, this study investigates the use of private prayer among Muslim war refugees from Kosovo and Bosnia (N?=?138). Results show that these refugees were highly traumatized and most counted on private prayer for coping with their wartime difficulties. Four major types of prayer familiar to Americans were employed by roughly two-thirds to 86% of this sample. As expected, most types of prayer were associated with both wartime traumatic distress and greater religiousness. Also, 77% used prayer so that their enemies would “pay for what they have done.” However, this type of prayer was predicted only by higher levels of education and not by religiousness or traumatization. The need for examining the general and specific social contexts of prayer, such as war and terror, and prayer itself, perceived as a common human experience, are discussed. A structural equation model indicated that war-related trauma was associated directly only with negative religious coping but indirectly with positive coping, mediated by levels of emotional distress. Religiousness was related directly only to positive coping. These findings are discussed with respect to their theoretical and clinical implications.     

Suicide prevention in the Pacific War (WW II).

During the war against Japan, there were two facets of an American program to prevent suicide among the Japanese. One was a research component in the Foreign Morale Analysis Division (FMAD), a subunit of the Office of War Information. The principal FMAD figure who did most of the research on Japanese suicide and ways to prevent suicide among the Japanese military was the anthropologist Ruth Benedict, assisted by her Japanese-American aide Robert Hashima. The second facet was the suicide prevention program itself, which was put into effect toward the end of the war in the battles of Saipan and Okinawa. This program of action was undertaken by American GIs. These unheralded activities in suicide prevention merit a place in the annals of suicide prevention programs.     

How Shall We Read the History of Ethics?

This response suggests that in writing the history of ethics, it is important to take seriously what the principals wrote and believed, distinguishing it carefully from our own responses to their writings, or from subsequent uses to which their writings may have been put. For example, when reading Thomas Aquinas and Francisco de Vitoria on just war against non‐Christian peoples, forcible conversion and conquest are clearly condemned. Whatever the attitudes of their contemporaries, not to mention later thinkers up to the present, there is no foundation in Aquinas and Vitoria for holy war or “exceptionalism,” American or otherwise.