Don’t Ever Do That! Long-term Duties in <Emphasis Type="Italic">PD</Emphasis><Subscript><Emphasis Type="Italic">e</Emphasis></Subscript><Emphasis Type="Italic">L</Emphasis>

This paper studies long-term norms concerning actions. In Meyer’s Propositional Deontic Logic (PD _e L), only immediate duties can be expressed, however, often one has duties of longer durations such as: “Never do that”, or “Do this someday”. In this paper, we will investigate how to amend PD _e L so that such long-term duties can be expressed. This leads to the interesting and suprising consequence that the long-term prohibition and obligation are not interdefinable in our semantics, while there is a duality between these two notions. As a consequence, we have provided a new analysis of the long-term obligation by introducing a new atomic proposition I (indebtedness) to represent the condition that an agent has some unfulfilled obligation. Presented by Jacek Malinowski     

<傲慢与偏见>中的心理效应

<正>一次偶然的机会,读了简·奥斯丁的《傲慢与偏见》,它给我留下深深的印象,不由使我想到了心理学中的两个效应。一、首因效应首因效应也称第一印象,是人与人第一次交往中给人留下的印象,它在对方的头脑中形成并占据着主导地位。它并非总是正确,但却总是最鲜明、最牢固的,并且决定着以后双方交往的过程。人,总是先入为主,傲慢,偏见,这两个毋庸置疑的贬义词,让简·奥斯丁的作品成为精致的象征,一时     

<Emphasis Type="Italic">‘No Time to be Lost!’</Emphasis>

Severe Traumatic Brain Injury (TBI) remains a major cause of death and disability afflicting mostly young adult males and elderly people, resulting in high economic costs to society. Therapeutic approaches focus on reducing the risk on secondary brain injury. Specific ethical issues pertaining in clinical testing of pharmacological neuroprotective agents in TBI include the emergency nature of the research, the incapacity of the patients to informed consent before inclusion, short therapeutic time windows, and a risk-benefit ratio based on concept that in relation to the severity of the trauma, significant adverse side effects may be acceptable for possible beneficial treatments. Randomized controlled phase III trials investigating the safety and efficacy of agents in TBI with promising benefit, conducted in acute emergency situations with short therapeutic time windows, should allow randomization under deferred consent or waiver of consent. Making progress in knowledge of treatment in acute neurological and other intensive care conditions is only possible if national regulations and legislations allow waiver of consent or deferred consent for clinical trials.     

<Emphasis Type="Bold">W</Emphasis><Emphasis Type="Bold">ang</Emphasis><Emphasis Type="Bold">Fuzhi’s Criticism of Buddhism and Its Limitations</Emphasis>

Wang Fuzhi’s 王夫之 remarks on Buddhism have not been given sufficient attention despite increasing research on him. The few works on this topic either focus on just one aspect of his view of Buddhism or fail to disclose the purpose and uniqueness of his attack of it. This essay analyzes his view of Buddhism comprehensively, in particular his insight into the paradox of Buddhist universal love and his rejection of Buddhist retribution and reincarnation from Confucian righteousness and qi 氣-monism. In addition, it also explores the reason, context, and limitations of his criticism, that is, his reaction to the popular approach of “understanding Confucian classics through learning Buddhism” in the late Ming 明, his response to Zongmi’s 宗密 criticism of Confucian cosmology and human nature, and his misunderstanding of some Buddhist concepts. Yet his criticism is still illuminating to our understanding of the interaction of Confucianism with Buddhism and other religions.     

基于CSSCI对<心理科学>的定量分析

依据南京大学中国社会科学研究评价中心研制的<中文社会科学引文索引>(CSSCI)(1998、1999)光盘数据库,对<心理科学>的发文、引文情况及载文被CSSCI(1998、1999)来源期刊的引用情况进行统计分析和评价,同时给出了同行专家对该刊的定性评价结果.     

Modeling Unicorns and Dead Cats: Applying Bressan’s ML<Superscript><Emphasis Type="Italic">ν</Emphasis></Superscript> to the Necessary Properties of Non-existent Objects

Should objects count as necessarily having certain properties, despite their not having those properties when they do not exist? For example, should a cat that passes out of existence, and so no longer is a cat, nonetheless count as necessarily being a cat? In this essay I examine different ways of adapting Aldo Bressan’s ML ^ν so that it can accommodate an affirmative answer to these questions. Anil Gupta, in The Logic of Common Nouns, creates a number of languages that have a kinship with Bressan’s ML ^ν , three of which are also tailored to affirmatively answering these questions. After comparing their languages, I argue that metaphysicians and philosophers of language should prefer ML ^ν to Gupta’s languages in most applications because it can accommodate essential properties, like being a cat, while being more uniform and less cumbersome.     

The Role of <Emphasis Type="Italic">Umwelt</Emphasis> in Husserl’s <Emphasis Type="Italic">Aufbau</Emphasis> and <Emphasis Type="Italic">Abbau</Emphasis> of the <Emphasis Type="Italic">Natur/Geist</Emphasis> Distinction

In this essay I argue that Husserl’s development of the nineteenth century Natur/Geist distinction is grounded in the intentional correlate between the pre-theoretical natural attitude and environing world (Umwelt). By reconsidering the Natur/Geist distinction through its historical context in the nineteenth century debate between Wilhelm Dilthey and the Neo-Kantians from the Baden or Southwest school, it is possible to understand more clearly Husserl’s appropriations and novel contributions. One of Husserl’s contributions lies in his rigorous thematization and clarification of the constitutive features proper to the natural and human sciences as they arise from the pre-theoretical experience of an environing world. This ordinary lived experience between the lived body and environing world is presupposed by and forms a unity with both Natur and Geist, thereby acting as the unified ground that is inclusive of naturalized Geist and a geistig nature. This unbuilding (Abbau) of the Natur/Geist distinction is necessary, according to Husserl, for the radical clarification of the respective methodologies of the natural and human sciences.     

The Flexibility of <Emphasis Type="Italic">Gua</Emphasis> and <Emphasis Type="Italic">Yao</Emphasis>—Based on an interpretation of <Emphasis Type="Italic">Yizhuan</Emphasis>

In Yizhuan’s interpretation of The Book of Changes, the book’s fundamental concepts, xiang 象 (images) and ci 辞 (words), play different roles. Concepts, including yin and yang, firmness and gentleness, sancai 三才 (three fundamentals), and the wuxing 五行 (five active elements), are used to interpret The Book of Changes through the interpretation of images, while the core Confucian values, such as benevolence and righteousness, are used to interpret The Book of Changes because of their connection with words of gua and yao. In order to expand the meaning of the words of gua and yao, Yizhuan sometimes connects words with images; in other occasions, however, it simply takes these words as independent guides. The Confucian scholars who wrote Yizhuan, therefore, not only revered the classic, but also used it to send their own message. Out of reverence, they “shu 述 (recited)”; in using it, they “zuo 作 (created)”. The combination of recitation and creation made the words of gua and yao very flexible in the process of interpretation, while the interpretation changed the meaning of the classic to a great extent.     

Understanding the Heart-Mind Within the Heart-Mind of the <Emphasis Type="Italic">Nèiyè</Emphasis> (<Emphasis Type="Italic">Inward Training</Emphasis>)

The Nèiyè 內業 (Inward Training) talks of “a heart-mind (xīn 心) within a heart-mind” that is somehow connected to or prior to language. In the context of the overall advice on looking “inward” or “internally” as part of the meditation and mysticism practice that the Nèiyè introduces, this talk of a heart-mind within a heart-mind arguably invites comparisons with a Cartesian “inner theater” conception of mentality. In this paper, I examine the “inner” talk of the Nèiyè in order to tease out its identifiable commitments in philosophical psychology. I consider the ways in which the “inner” talk of the text might be read as marking out one or more of three different inner/outer distinctions, and I argue that we can consistently read the Nèiyè without seeing it as marking any inner/outer distinction that is related to what is often referred to in English as “inner experience.”     

That in the <Emphasis Type="Italic">Martyā</Emphasis> Which is <Emphasis Type="Italic">Amṛta</Emphasis>: a Dialog with Ramchandra Gandhi

This philosophical meditation, which deals with death as question, presence, and even teacher, begins with Ramchandra Gandhi’s (RCG’s) penetrating essay ‘On Meriting Death.’ What does it mean ‘to merit’ death? To provide an answer, I travel through RCG’s corpus, in dialog with contemporary theorists such as Sri Aurobindo, Daya Krishna, and Mukund Lath. RCG implies that the question about ‘meriting’ death, and life, is not and cannot be ‘personal’ or ‘isolated’. For X to die, is for his close and distant samāj a matter of losing him and living without him. Hence meriting death, as also life, is a joint venture which involves deep understanding regarding non-isolation as the heart of the human situation. RCG’s creative thinking, or svarāj in ideas, reaches its peak when he dares to offer an answer of his own to the piercing question kim ā?caryam, ‘what is amazing?’ raised in the Yak?a-pra?na episode of the Mahābhārata. For RCG, the heart of the matter is not the ‘ungraspability’ of one’s unavoidable death, or the perennial search for ‘permanence’ in vain, but our failure to perceive ‘that in the martyā which is am?ta,’ i.e., a sense of solidarity in the face of death, connecting ‘I and Thou,’ which he derives from the icchā m?tyu of his grandfather, the famous Mahatma.     

Patients’ Views of Treatment-Focused Genetic Testing (TFGT): Some Lessons for the Mainstreaming of <Emphasis Type="Italic">BRCA1</Emphasis> and <Emphasis Type="Italic">BRCA2</Emphasis> Testing

This paper explores patients’ views and experiences of undergoing treatment-focused BRCA1 and BRCA2 genetic testing (TFGT), either offered following triaging to clinical genetics (breast cancer) or as part of a mainstreamed care pathway in oncology (ovarian cancer). Drawing on 26 in-depth interviews with patients with breast or ovarian cancer who had undergone TFGT, this retrospective study examines patients’ views of genetic testing at this point in their care pathway, focusing on issues, such as initial response to the offer of testing, motivations for undergoing testing, and views on care pathways. Patients were amenable to the incorporation of TFGT at an early stage in their cancer care irrespective of (any) prior anticipation of having a genetic test or family history. While patients were glad to have been offered TFGT as part of their care, some questioned the logic of the test’s timing in relation to their cancer treatment. Crucially, patients appeared unable to disentangle the treatment role of TFGT from its preventative function for self and other family members, suggesting that some may undergo TFGT to obtain information for others rather than for self.