中国传统荣辱思想的价值

在我国的传统文化中,关于荣辱观的理论和实践,有着丰富的思想资源。中国古代学者,特别是儒家思想家认为,树立正确的荣辱观,即所谓“知耻”,无论是对治国还是育人,无论是对改善社会风气,还是提高人的品格,都有着极为重要的价值。他们指出,“知耻”是“立人之大节”,培养人的知耻心是“治教之大端”,而耻感教育则是“治世之大端”。中国古代学者还强调,社会上层人士具有“知耻”之心,对于国家的安定和发展是个极为重要的因素。这些思想对社会主义荣辱观教育具有重要的价值。     

Rock as a Three‐Value Tradition

Gracyk, Kania, and Davies all agree that the rock tradition is distinctive for the central place that it gives to the appreciation of recorded tracks. But we should not be led by those arguments to conclude that the central position of the recorded track makes such appreciation the exclusive interest in rock. I argue that both songwriting and live performance are also central to the rock tradition by showing that the practice of recording tracks admits of a diversity of goals and aims that is not exhausted by a concern for track construction.     

Winnicott, Balint, and the Independent Tradition

This article compares and contrasts two main aspects of the work of Winnicott and Balint: their theories of infantile development and their theoretical and clinical work on the use of regression as a therapeutic agent. The relationship of their thinking to aspects of the British Independent Group's theories and clinical work is noted vis-à-vis the basic acceptance of classical theory and technique, acknowledgment and use of some of Klein's contributions, the influence of trauma and the external environment on psychic development and psychopathology, the importance of holding and the setting, and the reintegration of previously split off and lost parts of the self.     

Pluralism, Otherness, and the Augustinian Tradition

Recent work on religious pluralism profits from the systematic theological framework offered by the Augustinian tradition, which uses interrreligious dialogue in the service of its larger "conversionist" purposes. In so using dialogue, the tradition transforms our vision of the epistemic problem of pluralism into the theological problem of otherness; interreligious dialogue reflects the self's inescapable dialogue with God, and reveals the self as constituted by such dialogue. Thus, those more mundane forms of dialogue, which engage the self in conversation with others, offer opportunities for the further manifestation of the Divine love and the fulfillment of the divine purpose.     

传统·秩序·自由——柏克政治保守主义思想评析

埃德蒙·柏克的政治保守主义思想以大卫·休谟的怀疑论为哲学基础。他批判了启蒙思想家对法国大革命“理性的误用” ,认为抽象思辨应远离政治实践。柏克是保守主义者 ,因为他尊崇传统、倚重秩序以审慎的态度对待理性、传统与自由 ,柏克又是自由主义者 ,因为他用毕生的精力热情捍卫高贵的自由     

Tracking, Epistemic Dispositions and the Conditional Analysis

According to Nozick’s tracking theory of knowledge, an agent a knows that p just in case her belief that p is true and also satisfies the two tracking conditionals that had p been false, she would not have believed that p, and had p been true under slightly different circumstances, she would still have believed that p. In this paper I wish to highlight an interesting but generally ignored feature of this theory: namely that it is reminiscent of a dispositional account of knowledge: it invites us to think of knowledge as a manifestation of a cognitive disposition to form true beliefs. Indeed, given a general account of dispositions in terms of subjunctive conditionals, the two tracking conditionals are satisfied just in case the belief in question results from some cognitive disposition to form true beliefs. Recently, such a conditional account of dispositions has, however, been criticised for its vulnerability to so-called ‘masked’, ‘mimicked’ and ‘finkish’ counterexamples. I show how the classical counterexamples to Nozick’s theory divide smoothly into four corresponding categories of counterexamples from epistemic masking, mimicking and finkishness. This provides strong evidence for the thesis that satisfaction of the two tracking conditionals is symptomatic of knowledge and that knowledge is instead constituted by a dispositional capability to form true beliefs. The attempt to capture such a cognitive, dispositional capability in terms of the tracking conditionals, although providing a good approximation in a wide variety of cases, still comes apart from the real thing whenever the epistemic layout is characterised by masking-, mimicking- and finkish mechanisms. In the last part of the paper I explore the prospect of improving the tracking theory in the light of these findings.     

思想传统、价值观念与精神家园——作为西方精神家园的希腊哲学的启示

西方文明以历史悠久、源远流长著称于世,其之所以能够延续数千年仍然保持着生机和活力的根源,乃在于在其诞生之初的希腊哲学就形成了影响整个民族优良的文化传统,同时这一传统更经历了历久的发展而成就了整个民族的核心价值观念,正是这些缘由使得西方文明将古希腊作为自己的精神家园,历久弥新.     

Realism, Functionalism and the Conditional Analysis of Dispositions

The analysis of disposition concepts in terms of conditionals has recently been challenged by C.B. Martin's electro-fink examples, by means of which Martin tries to refute the project of a conditional analysis of dispositions in general, and to defend thereby a realistic account of dispositions. In replying to Martin, D. Lewis has presented a new and complex conditional analysis not subject to Martin's counter-examples. However, according to Lewis' analysis, dispositions are second-order properties and thus not efficacious. I argue that dispositions are efficacious properties, and therefore deserve a different analysis, in terms of counterfactual conditionals; this is not subject to Martin's counter-examples. I show that my analysis is not anti-realistic. On the contrary, my conceptual analysis of dispositions does not imply any ontological reduction that would deprive dispositions of their status as real properties of things.     

Conditional Probabilities, Potential Surprise, and the Conjunction Fallacy

Tversky and Kahneman (1983) found that a relationship of positive conditional dependence between the components of a conjunction of two events increases the prevalence of the conjunction fallacy. Consistent with this finding, the results of two experiments reveal that dependence leads to higher estimates for the conjunctive probability and a higher incidence of the fallacy. However, contrary to the theoretical account proposed by Tversky and Kahneman, the actual magnitude of the conditional relationship does not directly affect the extent of the fallacy; all that is necessary is for a positive conditional relationship to exist. The pattern of results obtained can be accounted for in terms of Shackle's (1969) 'potential surprise' theory of subjective probability. Surprise theory predicts that the impact of the conditional event will be at its maximum where the relationship is a negative one. Tversky and Kahneman's model, on the other hand, predicts the maximum effect when the relationship is positive. In all 12 scenarios tested, multiple regression analysis revealed that the standardized beta weight associated with the conditional event was greater when the relationship was a negative one. Thus the outcome was supportive of the surprise model rather than Tversky and Kahneman's account.     

时代·传统·中国哲学——时代课题与中国哲学史研究三十年来的演进逻辑

对新时期以来中国哲学史研究的追溯,如果说在盘点三十年积累的研究成果之余,还应该自觉承担一个反思和总结的任务的话,那么,追溯的本意,应该是去追问三十年来中国哲学史研究所遵循的观念和方法的背景,去探讨推动新时期以来中国哲学史研究展开的学科动力和问题意识,更为重要的是,去"如其本来"地重构中国哲学史研究展开中的时代逻辑与知识逻辑之间的互动关联.这样一种"还原重构"工作的重要性在于,可以促使我们理智地认识当前中国哲学史研究所处位置的来龙去脉,历史地理解当前中国哲学史研究的处境.而这一点,要远比立足于某一立场之上评点过往,更具建设性意义.     

Instinct,Heredity, and Social Tradition

Summary

The influence of physical attractiveness and warmth of a model on imitation and social perception in adults was assessed in this study with the use of 108 male and female college students. The Ss were randomly paired with a model who, depending on experimental conditions, was either a male or female, of high or low facial attractiveness, and who interacted with the S in a warm or cold manner. The Ss were then placed in a task situation which provided an opportunity to imitate the model, after which the Ss were asked to rate their experience and the model's personality. Warmth of the model was a more influential determinant of imitation, personality rating, and experience than physical attractiveness. However, the warmth affect was influenced by sex of the model and sex of the S. Possible explanations for the warmth effect were explored.     

德性、传统、理解——在麦金太尔的意义上

德性的传统不应被看作是流逝而去的历史痕迹,而应看作能够指引我们在当代更好地认识德性的前辕之辙.作者试图通过对德性历史传统的考察,理解德性的内在普遍性与可理解性的发展历史,从而从先思之中找到当代道德回归的应然之路;并且由此来看麦金太尔对于德性的现代性意识的理解以及对于当代道德异化的批判,重释对于德性的古典思考,揭示德性在现代生活世界的真相,把握德性的当代理论及其实践意义.德性,究竟是一种根植于人性的人类理想的道德范式?还是对于现实生活的可能性的把握?由此试解.     

Conditionals, Comparative Probability, and Triviality: The Conditional of Conditional Probability Cannot Be Represented in the Object Language

In this paper we examine the thesis that the probability of the conditional is the conditional probability. Previous work by a number of authors has shown that in standard numerical probability theories, the addition of the thesis leads to triviality. We introduce very weak, comparative conditional probability structures and discuss some extremely simple constraints. We show that even in such a minimal context, if one adds the thesis that the probability of a conditional is the conditional probability, then one trivializes the theory. Another way of stating the result is that the conditional of conditional probability cannot be represented in the object language on pain of trivializing the theory.     

James Baldwin,Christian Ethics,and the Recovery of Tradition

This essay uses James Baldwin’s thought about racism and homophobia as a critical lens for thinking about some influential strands of Christian ethics. The first part shows how Baldwin understood racism and homophobia and related them to one another by framing them as instances of spirit/flesh dualism and as effects of Christian supremacy. The second part relies on Baldwin’s categories to analyze and juxtapose the thought of select neo-Anabaptist and neo-Augustinian social ethicists. Like Baldwin, the ethicists I engage respond to the distorting power of Christian supremacy and of spirit/flesh dualism. Unlike Baldwin, these ethicists frame their response to Christian supremacy and dualism as a recovery of a more authentic or faithful Christian tradition. Baldwin, who often relied rhetorically and morally on Christian claims and frequently called on Christians to reflect the example of Jesus and the precepts of love, related to the tradition from the perspective of someone who had become an outsider to the church. He tended to focus instead on what the problems he described reflected about Christianity. The contrast with Baldwin helps identify two distinct retrieval strategies, which characterize the neo-Anabaptist and neo-Augustinian ethicists I discuss. One strategy seeks to preserve the integrity of Christian faith, and the other seeks to protect its essential decency. In what follows, I highlight some of the weaknesses of these approaches to tradition retrieval.     

Conditional fear,anxiety, and morphine-seeking behavior

TwoCebus albifrons monkeys were given discriminative operant conditioning with visual stimuli, with Sidman avoidance and punishment as the components. The instrumental response was an unelicited increase in skin conductance. Both animals had surgically implanted catheters for automatic injection of morphine into the heart. After autonomic conditioning, the animals were given the opportunity to self-administer the morphine by touching the primate press panel that displayed the visual stimuli. One contingency-free segment per session was used for morphine injection, while the contingencies remained in force during the other segments. One of the monkeys made significantly more skin conductance responses during avoidance than during punishment, and this monkey received ten times as many shocks in punishment. This monkey also made more responses overall and had a much higher heart rate than the other animal. The other monkey did not differentiate significantly autonomically and received equal numbers of shocks in avoidance and punishment. The monkey that showed autonomic differentiation made significantly (and increasingly) more panel-presses during punishment than during avoidance. The other animal showed hardly any tendency at all to panel-press.     

MacIntyre on Tradition,Rationality, and Relativism

MacIntyre’s critique of liberalism relies crucially on a distinctive moral particularism, for which morality and rationality are fundamentally tradition-constituted. In light of this, some have detected in his work a moral relativism, radically in tension with his endorsement of a Thomist universalism. I dispute this reading, arguing instead that MacIntyre is a consistent universalist who pays due attention to the moral-epistemic importance of traditions. Analysing his teleological understanding of rational enquiry, I argue that this approach shows how it is possible, dialectically, to reconcile the particularity of our starting-points with the assertion of universal truths. What MacIntyre offers, I contend, is a moral universalism that avoids the pitfalls of its liberal counterpart, and invites an important meta-theoretical shift with respect to the scope for toleration and social critique and toleration in contemporary pluralist society.     

基于宗教、哲学和传统的创造

文明之间的对话总是源于压力和挑战,但机遇也随之而来。机遇在于,能否在对其他文明的学习、理解和观照中重新找到自信。没有这种自信,文明之间的对话将没有意义,也不可能真正发生。自信意味着在新的时空坐标中不断地对自己传统之宗教信仰、哲学理念和生命意识的重新反思、批判和再造。通过对话,重新理解、发现、再造并坚持自己,这是犹太哲学发展史所带来的重要启示。再造自己的传统和文明,不是回归,而是复兴,是基于新的时空可能性创造新的传统。