能减即多余

前不久,微博上流传着这样一个段子：一部高档手机,70%的功能都是没用的;一款高档轿车,70%的速度都是多余的;一幢豪华别墅,70%的面积都是空闲的;一屋子衣物用品,70%是闲置没用的;一箱子股票基金,70%是赔本报废的;一生劳碌赚钱,70%是给别人用的……这种概括不能说百分百准确。但确实揭示了生活中的悖论!     

尊重的回报

正舒尔茨是美国纽约的一个生意人,他在2013年5月的一天,从报纸上看到一则非常不起眼的广告——郊区有一幢非常古老的别墅以30万美元的价格出售。舒尔茨想,如果买下来修缮一下再转手卖出去,至少可以赚到20万美元。于是,他用30万美元买下了那幢别墅。     

"理性经济人":一个批判性考察

“理性经济人”理论是西方主流经济学理论研究的出发点。这一理论提出以来,引发了来自个不同层面的反思和争议,至今仍然聚讼不已。虽然如此,这一理论却早已越出经济学自身,在社会科学的许多方面产生了广泛而且持久的影响。我国理论界和现实发展中真正遭遇“理性经济人”问题,可以说是改革开放以来的事情。我国人文社会科学界的许多学者对“理性经济人”理论进行了相当广泛的研究,但至今还没有形成共识。随着我国经济社会文化的发展,这一理论的理论意义和现实意义日益凸显,成为我国经济学研究和社会建设中一个不可忽视的问题。一“理性经济人…     

从"别墅内的惨案"说起

从天津《今晚报》上看到一则报道:《别墅内的惨案——侦破静海“4·19”抢劫杀人重案纪实》。在《今晚报》和今天的任何报纸上,这类报道是经常看到的。案情及其“教训”大同小异,看过了就忘了;但我有时也看看,为的是消磨时间,捎带了解一下社会状况。就说发生在“别墅内的惨案”吧,这类报道多年来我就看到过很多篇;原因很简单,别墅一般处地偏僻,门多窗大篱疏墙矮,住别墅的又都是有钱人,家中人较少或极少,加之单门独户,容易诱发盗窃、抢劫、杀人之类犯罪。这个所谓     

最后的玫瑰花籽

萨德尔是普利茅斯城的成功商人,他在英国拥有数家大型百货商场。普利茅斯西郊是有名的富人区,萨德尔和妻子瑞茜就住在其中一幢漂亮的别墅里。瑞茜对鲜花情有独钟,别墅前有一大块空地,她全用来种了花。     

“是”字没错

读贵刊去年第一期所载《高中语文逻辑短文习题试析之一》,其中右一道练习题:“校门口是一条宽敞的柏油马路”,要求指出该句子在使用概念方面有什么毛病,并加以改正。这个句子的毛病在“宽敞”这一概念上。“宽敞”这一概念的内涵是指空间的宽、大,多指屋子、场地等(如“屋子宽敞”、“场地宽敞”),不能用来形容柏油马路的宽大。因此应改为“宽阔”或“宽大”。     

独腿人生

正应朋友之约,去他家议事。这是我第一次上他家去。朋友住在城南一幢别墅里。别墅是为有私车的人准备的,因此与世俗的闹市区总保持一段距离。我没有私车,只得乘公交车去。下车之后,要到朋友的别墅,若步行,紧走慢赶,至少也要40分钟。眼看离约定的时间就快到了,我顺手招了一辆人力三轮车。朋友体谅我的窘迫,事先在电话中告知:若坐三轮,只需3元。为保险起见,我上车前还     

“三风”建设谱新篇——记今日苏州西园戒幢律寺

“三风”建设谱新篇———记今日苏州西园戒幢律寺○宗舜西园戒幢律寺简称西园寺,始建于元代至元年间,名归源寺。明嘉靖年间,成为太仆徐泰时的别墅,易名西园。后其子徐溶舍园为寺,取名复古归元寺。崇祯八年,茂林律师来此住持,弘扬律宗,易以今名。其后几经沧桑,到...     

如何做个幸福的人

幸福是一种抽象的感受，它因为每个人的境遇不同而呈现各种形态。虽然幸福是摸不着，看不见的，但是人类却从未放弃过追求幸福的生活。 长久以来，许多人在心目中形成了一个完全错误的幸福概念。他们认为，拥有一些奢侈的消费品诸如昂贵的汽车和一幢别墅就能够带来幸福。但是从长远来看，这些并不是开启幸福之门的钥匙。即使是初恋带来的喜悦也不足以被人称之为幸福。因为这种喜悦一般只能维持很短的一段时间。就连“休假能带来快乐的心情”也是一种错误的看法。 美国拥有全世界唯一把幸福作为研究课题的科研机构。他们主要研究为什么有的人…     

算命先生"恼了"

说起绍兴福全镇算命的瞎子,方圆几十里无人不晓,都知道他是位很“灵”的活神仙,每天找他“算命”的人竟要预约、排队。7月31日下午,记者专程赶到他家,看看他的能耐有多大,结果发现他根本就算不出什么。 在通往绍兴县福全镇迪埠村的路上,只要一说“算命”的瞎子,人们都会告诉你:“往前走就到了,你们这么晚去恐怕排不上队了。”瞎子家是一幢三层的     

"Psychotherapy" versus "treatment"

Presents a comment on "Psychological treatments" by D. H. Barlow. Barlow proposed that we distinguish between the terms "treatment" and "psychotherapy." The author believes that not only is the distinction unnecessary, but that its implications could have negative consequences for the field of clinical psychology. It is the proposed distinguishing feature that treatments are "specifically tailored to the pathological process that is causing the impairment and distress" that is most problematic. Clinical psychology does not need a distinction that further exacerbates the split between researchers and practitioners.     

"Enmeshment" and "Fusion"

The paper examines two related concepts utilized by two different schools of family therapy. Any family seen to be "enmeshed" is also seen as "fused," and vice versa. The difference in the level of focus, on the "system containing the individuals" (structural) or the "individual in the system" (fusion), determines the difference in therapeutic approach of these two schools.     

"本体论"与"伦理学"--形而上学的两个向度

形而上学有两个密切相关的内在向度,就是本体论向度与伦理学向度.在哲学史上,哲学家们之所以在"追求形而上学"的同时,又总是"反形而上学",并非是人们的形上本性出了问题,而是因为人们总是将形而上学视为单纯的"一维性",总是用一个向度来取代或遮蔽另一个向度.而所谓的"后形而上学思想",也并不是消解了形而上学,而是指形而上学从"本体论向度"转向了"伦理学向度".     

“对的”与“好的”

什么是“对的”,和对它的证立,是道德哲学中具有争议性的核心问题,也是效用主义和道义论间的主要差异之所在。统合效用主义对于“好的就是对的”这个陈述有一套完整周延的说法。而道义论对这个问题的证立不够周延或没有足够的说服力。     

PREFERRING "HOUSEWIVES" TO "FEMINISTS"

Four studies are described outlining the favorability of attitudes toward women. In Study 1, participants indicated their attitudes toward women and men and their construal of the term "women". The results revealed that women were evaluated more favorably than men, but that male right-wing authoritarians (RWAs) who construed women as referring primarily to feminists were least favorable in their attitudes. In Study 2, participants indicated their attitudes toward both "housewives" and "feminists". The results revealed that feminists were evaluated less favorably than housewives, and that the most negative attitudes toward feminists were expressed by authoritarian men. Study 3 revealed that high-RWA males held more negative symbolic beliefs concerning feminists (i.e., beliefs that feminists failed to promote participants'values) and that these beliefs accounted for variation in attitudes among high RWAs and much of the RWA-attitude relation. Finally, Study 4 revealed that high RWAs perceived greater value dissimilarity between them-selves and feminists. The implications of the findings for future research are discussed.     

从"管制"到"平衡"--政府与公众理想关系模式的构建及其制度化

论文从行政民主的角度探讨政府与公众之间的理想关系模式及其制度化构建过程 ,将我国在改革之前的政府与公众模式概括为管制模式。论文指出 ,在制度变迁的过程中 ,这一模式日益受到挑战。而在新的制度环境下 ,我国政府与公众的关系模式应该是平衡模式。这一模式的制度化措施包括培育自主的市民社会 ,赋予公众以独立的活动空间 ;促进行政公开 ,建立一个开放负责的政府 ;推进行政法建设 ,抑制行政恣意     

"石狮"、"风水"与"吉祥"

谁都知道,在古老的中国,不管是衙门、宫殿、庙宇的门前,还是豪宅、大户人家的门口,人们都能看到摆着一对石狮。据说,这对石狮子在许多中国人的心目中,它不但是一种气派的象征,而且还是一种被人认为是好的“吉祥物”。如今,旧时的衙门没有了,但遗留下来的宫殿、庙宇的门前,其中有些石狮仍有保存。然而,想像不到的是,这号称“吉祥物”的石狮今天却开始“走”进某些党政机关的大门口,它们(石狮)在那里时时都在保护着这些政府要员“平平安安”、“吉祥如意”。这不仅使我联想起一些极端的报道,有些政府官员为升迁,请算命先生定位,用风水术为政府…     

"Us" and "Them":

Abstract: In the Aristotelian tradition, politics is a matter of public deliberation over questions of justice and injustice. The Bush administration's response to the terrorist attacks of September 11, 2001, has been uniformly hostile to this notion, and it has instead promoted a jingoistic politics of self‐assertion by an America largely identified with the executive branch of its government. This is doubly disturbing, as the executive branch has sought to free itself from international law, multinational commitments, and domestic judicial regulation, even as it has sought to validate itself by demonizing its enemies. This essay draws out the disturbing echoes here of Carl Schmitt's work of the 1920s, in particular of Schmitt's conception of the sovereign as the ungrounded ground of the law and the political as the site of mortal conflict between friend and enemy. The essay argues that Schmitt's position in the twenties, for all of its evident problems, is superior to that of Bush, Wolfowitz, and Ashcroft in at least two senses: Schmitt condemns the idea of waging war for profit and recognizes that such wars will often be disguised as moral crusades waged against the “inhuman”; and he acknowledges that claiming to fight a war for humanity denies one's enemies their humanity, leaving them open to torture and even extermination.