儒家的伦理叙事

在伦理生活中,人们有意识地反思自己的生命和生活,形成伦理叙事。生命和生活本身是伦理叙事的起点,有价值和意义的生命和生活则是伦理叙事想要达到的目的,而连接起点和目的的桥梁则是人们在实践生活中构建起来的各种伦理训诫。伦理叙事基于人性表现为个体叙事和集体叙事。儒家通过集体叙事表现出内省自觉、群体本位、追求礼教和追求和谐的伦理精神,通过个体叙事表现出追求人格完满的伦理精神,它们共同构建了中华民族的独特叙事,凝聚出了独特的中国伦理文化精神。     

哲学的“中道”与思想风险的规避

<正>一、哲学的"两面性"及其思想风险哲学作为人类思想文化的重要"扇面",包含着对于美好事物的执着而高远的憧憬和追求,于是,以哲学为志业的哲学家们自然会把自身对美好事物的憧憬和追求对象化和投射到哲学上,认为哲学具有毋需反思的美好甚至"神圣"的价值和品格。这种对哲学的自我理解无疑有其深刻的历史与现实根据。然而,当人们沉浸在对哲学的自我陶醉之中时,往往容易遗忘哲学的另一面,那就是它所蕴含的思想风险以及为此所应承担的重大思想责任。自觉地反思哲学的思想风险及其思想责任,对于深化哲学的自我理解、提升哲学的自觉意识具有十分特殊的意义。     

哲学是智慧之学

正一、关于哲学哲学是思想的花朵,精神的王冠,是文明的活的灵魂!哲学是在根本层面上追问自然、社会和人本身,以彻底的态度反思已有的观念和认识,从价值理想出发把握生活的目标和历史的趋势,展示了人类理性思维的高度,凝结了民族进步的智慧,寄托了人们热爱光明、追求真善美的情怀。道不远人,人能弘道,哲学是把握世界、洞悉未来的学问!哲学是通向未来的幸福,思想解放,自由的     

马克思主义与基督宗教的精神价值

马克思主义是犹太-基督教宗教用自己丰盈的精神乳汁滋养起来的一个强大的思想对立物,两者都隐藏着一个共同的叙事结构:第一,对世界作一种包罗万有的统一的描述;第二,有一个完整的关于人类堕落与拯救的"故事";第三,有一个着眼于未来的"终末论"形态和弥塞亚信念;第四,强调精神生活与肉体生活、理论与实践的统一.马克思主义用"颠倒"的方式,表达了基督宗教的精神价值.因此,只有理解基督宗教,才能真正把握马克思主义的思想实质和终极诉求;反过来,只有理解马克思主义,才能真正理解基督宗教信仰的精神价值.基于对人类未来美好生活热切追求的真诚态度,马克思主义者和基督徒可以通过相互追问,各自从对方身上发见自己要表达的那种终极的精神价值.     

中国古代美术中的简约之美及当下应用

极简主义作为强调人与自然和谐共生的生态设计理念与思潮,成为当代设计的一种重要风格,从生活层面表现出人们对自然生态的关注与对简单、纯净生活的追求。与此相契合,在中国古代绘画、工艺美术与园林建筑之中,同样有着对于简约之美的追求与艺术表达,体现出中国传统文化中的尚简精神。中国传统文化中对简约文化的追问与探索可追溯到春秋战国时期,并在漫长的历史长河中不断演变与发展,它的存在体现了不同历史时期的人对于简约生活的向往。     

当代人生观问题的哲学反思

哲学的使命之一在于不断地对它所要把握在思想中的时代、人性和人生进行反思和自觉。时代的演进和哲学批判的转向是我们重新审视当代人生观问题的逻辑原点。人的存在和感性幸福,在社会日益工业化、世俗化的时代洪流中,业已成为现实的追求,人性的丰富和全面成长成为当代思想文化的自觉意识。因此,传统哲学对人性的批判、对人生的理解和规定,已经不能再绝对化为惟一的符合人性的存在方式,时代要求哲学的批判应当凸显其思维的价值维度和人学性质。这样,哲学对人生的反思就应跟上社会生活的时代步伐,以期对人的存在和生活进行科学的解释和现实的…     

科学信仰与宗教信仰之异同

信仰作为人类精神世界的最高意识形式,深刻地影响着人们的思想活动和社会生活.然而,当今世界正经历着一场深刻的信仰危机,眼下出现的世界性的宗教热及各种邪教的泛滥,从某一特定角度反映了这种信仰危机的严重性.我们面对人们追求信仰的异常复杂情况,及时引导人们区分科学与非科学的信仰,自觉追求科学的信仰,自然显得十分必要.……     

中国古典全幅精神世界的情境呈现与当代激活——“做中国哲学”的旨归与启示

<正>陈少明提出的“做中国哲学”具有鲜明的方法论自觉。(参见陈少明,2015年：《做中国哲学：一些方法论的思考》,生活·读书·新知三联书店)这种方法论的自觉在他多年的研究中是一贯的。以前在近现代思想史领域中,他就写了《思想史与思想》《思想史解释：逻辑与逻辑之外》《作为知识形态的思想史》等文章,其中指出中国具有深厚的历史解释传统和丰富的思想解释成果,但缺乏自觉的方法论反思。     

政治哲学的当代复兴及其意义

一、政治哲学的衰落与复兴肇始自苏格拉底的政治哲学是哲学的一个特殊分支。政治哲学不仅追求知识而且追求德性,不仅追求德性而且追问德性与知识之间的关系,因此,它是一种关于人类应当怎样生活的智慧。它的目标是对政治事物进行善恶之别、好坏之分的价值判断,对政治事物的内在本性进行形而上的反思。可是,19世纪以后,随着自然科学日益突出的成就,其方法论原则也日益渗透到各个知识领域并逐步占据统治的地位。这就使以探讨政治事物的价值和意义、追问政治事物的内在本性为目标的政治哲学陷入了知识合法性的危机。科学主义的知识论原则不承认…     

美是一种心灵体操——谈大学生审美教育

当代大学生的审美情趣有向低格调的大众影像文化及通俗文化认同的倾向。只有通过系统的美育,使之对美的追求深刻化、系统化和自觉化,才能使大学生的审美情趣得到健康发展。大学生完美的形象主要由青春朝气、修养风度等方面组成。我们要把美育作为全面提高大学生综合素质的重要途径之一,引导大学生追求高水准的精神文化生活,使大学生达到内在人格美和外在形体美的和谐统一。     

Synthetic Neuroethology

Computation and philosophy intersect three times in this essay. Computation is considered as an object, as a method, and as a model used in a certain line of philosophical inquiry concerning the relation of mind to matter. As object, the question considered is whether computation and related notions of mental representation constitute the best ways to conceive of how physical systems give rise to mental properties. As method and model, the computational techniques of artificial life and embodied evolutionary connectionism are used to conduct prosthetically enhanced thought experiments concerning the evolvability of mental representations. Central to this essay is a discussion of the computer simulation and evolution of three-dimensional synthetic animals with neural network controllers. The minimally cognitive behavior of finding food by exhibiting positive chemotaxis is simulated with swimming and walking creatures. These simulations form the basis of a discussion of the evolutionary and neurocomputational bases of the incremental emergence of more complex forms of cognition. Other related work has been used to attack computational and representational theories of cognition. In contrast, I argue that the proper understanding of the evolutionary emergence of minimally cognitive behaviors is computational and representational through and through.     

Episodic memory: what can animals remember about their past?

The question of whether episodic memory, the ability to recall unique, personal experiences, is restricted to humans is a matter of current controversy. Recent work on food-storing jays suggests that several features of episodic memory may not be as exclusive to humans as previously thought. In this review we outline the critical features of episodic memory in humans, its relationship to declarative memory, and recent results revealing that jays can learn to perform a task that depends on certain features of episodic memory and can thus be considered 'episodic-like'. Finally, we compare this avian performance with a contemporary definition of human episodic memory and consider the implications for studies of hippocampal function and animal cognition.     

Distributed learning: Educating and assessing extended cognitive systems

Extended and distributed cognition theories argue that human cognitive systems sometimes include non-biological objects. On these views, the physical supervenience base of cognitive systems is thus not the biological brain or even the embodied organism, but an organism-plus-artifacts. In this paper, we provide a novel account of the implications of these views for learning, education, and assessment. We start by conceptualizing how we learn to assemble extended cognitive systems by internalizing cultural norms and practices. Having a better grip on how extended cognitive systems are assembled, we focus on the question: If our cognition extends, how should we educate and assess such extended cognitive systems? We suggest various ways to minimize possible negative effects of extending one’s cognition and to efficiently find and organize (online) information by adopting a virtue epistemology approach. Educational and assessment implications are foregrounded, particularly in the case of Danish students’ use of the internet during exams.     

A computational perspective on social attachment

Humans depend on social relationships for survival and wellbeing throughout life. Yet, individuals differ markedly in their ability to form and maintain healthy social relationships. Here we use a simple mathematical model to formalize the contention that a person’s attachment style is determined by what they learn from relationships early in life. For the sake of argument, we therefore discount individual differences in the innate personality or attachment style of a child, assuming instead that all children are simply born with an equivalent, generic, hardwired desire and instinct for social proximity, and a capacity to learn. In line with the evidence, this innate endowment incorporates both simple bonding instincts and a capacity for cognitively sophisticated beliefs and generalizations. Under this assumption, we then explore how distinct attachment styles might emerge through interaction with the child’s early caregivers. Our central question is, how an apparently adaptive capacity to learn can yield enduring maladaptive attachment styles that generalize to new relationships. We believe extensions of our model will ultimately help clarify the complex interacting mechanisms – both acquired and innate – that underpin individual differences in attachment styles. While our model is relatively abstract, we also attempt some connection to known biological mechanisms of attachment.     

Ages of Mankind

As we move through life in the world, the quality of our participation changes. Initially, as newborns, we are not even aware of a difference between ourselves and everything, everyone else. In the small domestic world (“home”), we experience parental care and accept being taught how to behave, how to be. This process continues into school years and the adjustments that allow life with our peers. Ultimately, in adolescence there is felt a beginning need for independence of action and feeling. With adulthood, making a life in the bigger world requires the force of will against obstacles and for goals. At midlife, there comes another gradual shift to the question of meaning in life and of old age and death. All these changes reflect a procession of ways in which the ego or consciousness relates to inner and outer worlds.     

国外关于问题解决的研究及其教学意义

提高学生解决问题能力已经成为现代教育的一个重要目标。问题解决就是由一定情境引起的,按照一定的目标,应用各种认知活动、技能等,经过一系列思维操作,使问题得以解决的过程。本文综述了问题解决的过程模型,影响问题解决的心理因素,并寻找其教学意义,以期给当前我国教育与教学改革提供参考。     

The Place of Philosophy in Africa

Recently there has been a strong movement towards reflections about the “geography of reason,” especially among philosophers who deal with postcolonial thinking. There is also a renewed interest among different schools of thought, both analytical and continental, in the ways our “life world,” or “embodiment,” or “situated cognition,” shape our minds and eventually the philosophy we do. As a result, we have seen some recent publications on the nature and import of the concept of “place” by authors such as Edward Casey, Jeff Malpas, and Bruce Janz. In Philosophy in an African place, Bruce Janz introduces the concept of “philosophy‐in‐place” with the question as to what it is to do philosophy in a particular context of lived experience or, more specifically, what it is to do philosophy in an African place. This paper expands on Janz's “philosophy‐in‐place” by developing what will be called a “philosophy through place.” It starts with Janz's discussion of the problem of placing philosophy and a philosophy‐in‐place. Then it attempts to develop an argument for a “philosophy through place” and its implications for considering the place of philosophy in Africa and the challenge it poses to philosophy.     

A working memory model improves cognitive control in agents and robots

Cognition entails those mental processes enabling understanding the current situation through senses, experience, and thought, and supporting the acquisition of new knowledge. A fundamental contribution in cognition is offered by the working memory, that is a small, short-term memory containing and protecting from interference goal-relevant pieces of information. Grounding our work on biological and neuroscientific studies, we modeled and implemented working memory processes in a software model, IDRA-WM, that can simultaneously act as short-term memory and actions generator, thanks to the use of a reinforcement-driven mechanism for chunk selection. Moreover our system integrates the functions of the working memory with a basic action planner. We tested the model with robot relevant tasks to assess whether the proposed solution can learn to solve a problem on the basis of a delayed reward. The experimental results indicate that IDRA-WM is able to solve even those tasks that do not provide immediate reward after an action.     

六祖惠能的积极心理学思想蕴涵

六祖惠能的禅宗思想中蕴涵着丰富且深邃的积极心理学思想,其旨在解脱心灵、远离尘世烦恼的终极目标及其蕴含的生命的大智慧与当代积极心理学思想高度契合。其积极心理学思想主要包括积极心理品质、积极认知、积极人生态度、积极自我以及积极关系等方面,这些思想对当代社会仍具有很大的现实价值。因此,通过对惠能的积极心理学思想的研究,可加强传统心理学思想与现代主流心理学的融合,既继承与发扬中国传统文化,促使学者关注传统心理学文化; 又推动了积极心理学在中国的发展,使得当代中国人更好地理解和践行积极心理学思想,从而更好地生活。     

Framing cognition: Dewey’s potential contributions to some enactivist issues

It is well known that John Dewey was very far from embracing the traditional idea of cognition as something happening inside one’s own mind and consisting in a pictorial representation of the alleged purely external reality out there. His position was largely convergent with enactivist accounts of cognition as something based in life and consisting in human actions within a natural environment. The paper considers Dewey’s conception of cognition by focusing on its potential contributions to the current debate with enactivism. It claims that Dewey’s anti-substantial, continuistic, and emergentistic conception of the mind as a typically human conduct pulls the rug out of the idea of cognition as representation, as well as pushes the current discussion towards a serious reconsideration of representationalist assumptions about conceptuality and language. The paper emphasises that Dewey—differently from enactivists—frames the role of cognition within experience: he argues that cognition concerns those intermediate phases of our experiences of the world which are characterised by an indeterminate or troubled situation, because he claims that human beings’ interactions with their own environment are qualitatively richer and broader than cognition, including as they do many different and intertwined modes of experience. Finally, the author suggests that a coherent development of Dewey’s lines of thought should avoid rigid distinctions and hierarchies between lower and higher degrees of cognition in humans, which are still maintained in certain forms of radical enactivism. Differently, we should consider the impact of the cultural and broadly linguistic configuration of the human–environment even on perception, motor action, and affective sensibility.