《科学与无神论》给我的启示

初识<科学与无神论>是在"如何在青少年中开展科学无神论教育座谈会"上.当拿着那装帧精致,还散发着油墨清香的<科学与无神论>时,对它还很陌生.<科学与无神论>,名字并无奇特,只感觉理论性应该很强,高度应该很高,并没有引起我特别的注意.随手翻来,眼前一亮,就好像是我寻找了好久的东西一样,终于寻到了.特异功能是怎么回事?相面算命是怎么回事?通灵人是什么人?这里都有它的答案.     

也谈气功的名和实--兼答官杉先生

近日才发现官杉先生在<科学与无神论>杂志2001年第5期发表的"关于气功的名与实--与齐延中先生商榷"一文."齐延中"一名,是编辑为避免一期杂志上同时有我两篇署名文章而替我编的名.现在,还是以我的真名实姓参加讨论吧.     

加强对青少年学生无神论教育至关重要

读了贵刊2000年第六期刊登的&;lt;无神论教育应该面对青少年&;gt;一文,感触颇深.的确,对于现代的广大青少年来说,无神论已相当陌生.虽然原因很多,但其中一个重要原因就是当前的中小学忽视了对学生科学精神的培养,忽视了对学生进行无神论教育.我是一个刚刚退休的中学教师,因此,我想依据我的教育实践,就关于加强对青少年学生进行无神论教育的几个问题,谈谈我的一点粗浅看法:……     

课程思政中的马克思主义无神论教育：以“微生物学”为例

课程思政作为高校落实立德树人根本任务的战略举措,为马克思主义无神论教育的发展提供了全新视角和难得机遇。开展无神论的课程思政研究既是对大学生进行马克思主义无神论教育的前瞻性部署,也是课程思政专题化、精准化的创新尝试。鉴于自然科学与无神论的盟友关系,本文选取"微生物学"作为无神论课程思政的试点,提取"微生物学"课程中马克思主义无神论教育的融入点、开展无神论课程思政的反思与优化,并提出自然科学课程无神论教育资源开发的一般模式,以期为无神论融入自然科学课程提供有益借鉴。     

培育和践行社会主义核心价值观,拓展科学无神论研究和宣传教育的新局面

<正>一、科学无神论在社会主义核心价值体系中的地位和作用这是2014年10月召开的第二次科学无神论论坛的主题,通过讨论,进一步深化了对这个问题的认识。习近平总书记指出:"核心价值观,承载着一个民族、一个国家的精神追求,体现着一个社会评判是非曲直的价值标准。"如果没有共同的核心价值观,一个民族一个国家就会魂无定所。那么,科学无神论和核心价值观是什么关系,科学无神论     

中国无神论学会召开2004年学术年会

中国无神论学会2004年12月29日至30日在北京召开学术年会,讨论了无神论教育与道德建设问题,包括道德的本质、道德的保证、无神论和道德的关系问题。与会者认为,所谓"有神论是高尚道德的来源"的说法,不符合历史和当前的事实,也没有理论根据。无神论仅仅是把以往被涂上了有神论色彩的     

马克思主义实践无神论的理论实质探考——从恩格斯致伯恩斯坦的一封信谈起

"无神论"作为一种独立的理论形态在西方近代思想史中存在着一个不断发展的逻辑演进过程,马克思主义的实践无神论的理论实质只有放置于这个"过程"之中才能清晰地呈现出来。从整体上看,"无神论"经过了三次理论变革:18世纪法国无神论的理论实质是知性层次上的否定无神论,它被黑格尔以来的思辨无神论所超越,马克思和恩格斯以"实践"变革了"思辨",从而建构了真理层次上的实践无神论,而这一"变革"的内在逻辑进程在恩格斯1884年致伯恩斯坦的一封信中得到了精确而完整的表达。     

加强中小学生无神论教育的四点建议

正如<科学与无神论>(2001年第五期)中<关于在青少年中开展科学无神论教育的讨论>的编者按所指出的一样:近十年来,神功异能、新有神论思潮的泛滥,在社会中产生了许多负面影响,特别是在青少年的身心发展及世界观、人生观的形成上,产生直接的影响,使他们特别热衷于多种神秘事物的追逐.要改变这种局面,为青少年的健康成长提供一个科学的空间,笔者以为要从以下四个方面加强对中小学生的无神论教育.     

无神论教育要走进课堂--关于青少年鬼神迷信状况调查纪实

我们的呼吁基于对一份<学生信仰调查表>的分析.调查得知,我们的大、中、小学生对于"命运"问题,对于鬼神迷信和巫术有14.5%持认同态度.这说明我们的无神论教育现状不如人意,有必要强调无神论教育进课堂的问题.     

“妖由人兴”与“吉凶由人”——申繻与叔兴无神论思想评析

针对春秋时期普遍流行的种种世俗迷信,申繻和叔兴相继提出了"妖由人兴"与"吉凶由人"的无神论命题,有力地推动了先秦无神论思想的发展,并向后人昭示:"天人相分"是无神论思想的原初表现形式;"人本精神"是无神论思想的基本价值取向;"批判意识"是无神论思想的宝贵理论品质。     

Wittgenstein and the Dualism of the Inner and the Outer

A dualism characteristic of modern philosophy is the conception of the inner and the outer as two independently intelligible domains. Wittgenstein’s attack on this dualism contains deep insights. The main insight (excavated from §304 and §293 of the Philosophical Investigations) is this: our sensory consciousness is deeply shaped by language and this shaping plays a fundamental role in the etiology of the dualism. I locate this role in the learning of a sensation-language (as described in §244), by showing that this learning is, under another aspect, the incision of language, namely the infliction of cuts upon certain natural-primitive unities between the inner and the outer. These cuts, driven by powerful forces, eventually harden into an entrenched division between the inner and the outer, thereby providing a constant soil for the dualism. That this dualism is rooted in the very learning of a language is cause for ambivalence about language.     

Peter McHugh and Analysis: The One and the Many, the Universal and the Particular, the Whole and the Part

This paper takes the passing of Peter McHugh as an occasion to examine the intellectual development of his work. The paper is mainly focused on the product of his collaboration with his colleague and friend, Alan Blum. As such, it addresses the tradition of social inquiry, Analysis, which they cofounded. It traces the influence of Harold Garfinkel’s Ethnomethodology on McHugh and on the beginning of Analysis. The collaboration with Blum is examined through a variety of coauthored works but most especially in the two books On the Beginning of Social Inquiry (1974) and Self Reflection in the Arts and Sciences (1984). It also examines the relation of his independent writing before 1974, and since 1984 to the expression of the tradition of inquiry as exemplified in those two texts. The paper builds on some interview material with Peter McHugh and reflects on the influence of Peter the teacher as well as the theorist McHugh. Most especially, through its engagement with this material, it seeks to exemplify the dialectic and living nature of the program called Analysis.     

Yin and Yang,and the Hot and the Cold

Yin and Yang are important concepts in ancient Chinese philosophy.Western scholars have become more familiar with these two concepts recently,but for a long time almost no one considered comparing them with their own tradition such as the ancient Greek philosophy,and especially with the ideas of the Hot and the Cold in Presocratic philosophy.In this paper,I make an attempt to do exactly that,and especially make a detailed comparison between the thoughts of two ancient thinkers:Laozi and Anaximander.I discuss the thought of Yin and Yang in Laozi-who was the earliest philosopher making use of the concepts Yin and Yang-to express his cosmological thought in ancient Chinese philosophy.Comparatively,I discuss the ideas of the Hot and the Cold in Anaximander,the earlier among Presocratic philosophers referring to the Hot and the Cold as fundamental concepts used to establish his cosmological system.Through this comparison,I indicate that the similarity between ancient Chinese and Western traditions is far more significant than what people are used to imagining.     

经济全球化与东西方宗教

本文认为,由于科技的高度发展,信息网络技术的普及,经济全球化已成为不可逆转的发展趋势;而经济全球化必然带来东西方宗教的种种变化。作者从传统宗教的复兴、民族宗教的冲突、宗教与政治的结缘。宗教的普世化与本色化、新兴宗教的异军突起及东西方宗教的交流与融合等６个方面分析了当前东西方宗教的这种发展趋势。     

Glossolalia and the psychology of the self and narcissism

A survey of the religious and psychological literature on glossolalia (speaking in tongues) reviews the various ways that have been used to try to understand this fascinating practice. At the present time an impasse has been reached: glossolalists can no longer be viewed as suffering from psychopathological disorders or from sociological deprivation. Insights derived from the psychology of the self and narcissism, as presented in the works of Heinz Kohut and D.W. Winnicott, are used to suggest new approaches to understand glossolalia.     

Belief and the problem of Ulysses and the sirens

While self-contained, this paper is a sequel to my Belief and the Will (1984); see theBibliographical Note at the end of this paper for a survey of the relevant literature since then and supplementary references. I have meanwhile benefitted greatly from Brad Armendt's commentary and Richard Foley's How should future opinion affect current opinion?, both presented at a symposium at the APA Central Division, April 1993.     

Spontaneity and Self-Consciousness in the Groundwork and the B-Critique

ABSTRACT

According to some influential readings of the Groundwork of the Metaphysics of Morals, the view presented there of the kind of spontaneity we are conscious of through theoretical reason and the significance of such self-consciousness is irremediably at odds with the Critical theory, and thus roundly and rightly rejected in the second edition of the Critique of Pure Reason and the Critique of Practical Reason. This paper argues, on the contrary, that the Groundwork can be read as articulating for the first time the account of self-consciousness and spontaneity that Kant goes on to develop in the B-Critique, especially the B-Transcendental Deduction.