资本主义:被抗拒的与被利用的——从毛泽东早期的视角看

该文通过梳理毛泽东早年对资本主义的认识,试图阐明他在早期对资本主义所进行的现实和价值的双重批判,直接影响甚至决定了他后来对资本主义的种种态度,进而从这种考察中提出了两个既体现毛泽东独特的理论和实践品格同时又有助于我们理解并思考中国马克思主义的现状及其未来的重要问题。     

Wishing to Be White: Begging to Be Black

With race in mind, in this response the author draws on her own experiences of exilic consciousness, racial melancholia, whiteness, dissociation, and self-censorship to dialogue with Yvette Esprey. The author explores the issue of voice and how this is affected by context. The notions of the normative unconscious, K (nots), and the anti-analytic third are differentiated from one another. The relative weight given in the literature to unconscious processes such dissociation as opposed to more conscious self-censorship is explored in theory and with reference to Esprey’s case studies.     

做一个得胜者

在约翰福音第13章第1节中提到主耶稣爱门徒到底。“到底”是到最后,到终点、到末了的意思。主耶稣爱我们到底,我们要纪念他的大爱,我们也要以到底的态度来对待我们的救主耶稣基督。 希伯来书第3章第14节提到“我们若将起初确实的信心坚持到底,就在基督里有份了。”“起初确实的信心”是指真实的信心,是建造在主耶稣复活之上的信心,是建造在磐石之上的信心,这样的信心才是正确的,实实在在的信心。对于我们每一个相信耶稣的人来说,必须要     

Be All That You Can Be: Enhancing Human Performance1

Key findings and conclusions from a landmark study conducted by a National Research Council Committee are discussed. The 12‐year study was divided into 4 phases that covered topics of individual, small group, and organizational performance. Concentrating primarily on techniques with strong claims for enhancing performance, the committee found little support for some (e.g., sleep learning, meditation, parapsychological techniques, hypnosis, total quality management) and stronger support for others (e.g., mental practice, expert modeling, cooperative learning, team training, practice to optimize transfer of cognitive and social skills). Insights were also obtained about the roles of expectancy effects, belief perseverance, emotions, thought suppression, and organizational cultures. The article highlights the continuing contributions made by committee members in such areas as transfer, expert modeling, self‐efficacy, mental practice, organizational design and enhanced performance, and conflict resolution.     

三大语系高僧:慈心悲愿,善待生命

2013年1月16日至17日,来自全国佛教三大语系、四大名山的高僧大德和专家学者相聚成都,举办以"慈心悲愿,善待生命"为主题的佛教生命观研讨会,针对一段时间以来在少数藏区发生的自焚事件,彰显佛教慈悲为怀、珍爱生命、善待众生的本怀,引导广大佛教徒坚持正信,阐扬正见,持戒守法,以大慈大悲之心,珍惜人身,善待生命。与会大德高僧针对"自焚是非暴力的最高形式"、"自焚是菩萨行"、"自焚能成佛"、"自焚可以为上师增加寿命"     

Deliberators Must Be Imperfect

This paper argues that, with certain provisos, predicting one's future actions is incompatible with rationally deliberating about whether to perform those actions. It follows that fully rational omniscient agents are impossible, since an omniscient being could never rationally deliberate about what to do (omniscient beings, the paper argues, will always meet the relevant provisos). Consequently, theories that explain practical reasons in terms of the choices of a perfectly rational omniscient agent must fail. The paper considers several ways of defending the possibility of an omniscient agent, and concludes that while some of these may work, they are inconsistent with the aim of explaining practical normativity by appeal to such an agent.     

Volunteering to Be Mortal

As part of an extended participant observation study of hospice, I present in this article some reflections on my first experiences as a hospice volunteer. Discussion of these experiences emphasizes the influences of my own socialization, but suggests the types of filters trough which people often see and behave in the world of the dying and beyond.     

为什么要有道德

"为什么要有道德"是伦理学的基本问题.这个问题可以分为社会为什么要有道德和个人为什么要有道德.经过分析我们发现,后面一个问题原来是无解的.这样,与其追问有道德的目的不如探究有道德的原因,以及有道德的后果,这些都有助于我们重新思考道德教育和道德进步.     

Non-Compliance Shouldn't Be Better

Agent-relative consequentialism is thought attractive because it can secure agent-centred constraints while retaining consequentialism's compelling idea—the idea that it is always permissible to bring about the best available outcome. We argue, however, that the commitments of agent-relative consequentialism lead it to run afoul of a plausibility requirement on moral theories. A moral theory must not be such that, in any possible circumstance, were every agent to act impermissibly, each would have more reason (by the lights of the very same theory) to prefer the world thereby actualized over the world that would have been actualized if every agent had instead acted permissibly.