伪科学活动中的人员构成探析

伪科学的英文表达是Pseudo-Science,Pseudo是有假的、伪的、冒充的含义,由此可见,伪科学就是:表面上打着科学旗号,实质上却违背科学本质的虚伪骗人学说。伪科学活动是一种世界性的现象,近年来在中国大地呈蔓延泛滥之势,给社会稳定和人民生活造成了极大的危害。整个伪科学活动主要包括三个环节:生产环节、传播环节和接受环节。一、伪科学的炮制者(1)伪科学家和科技工作者。一种是某些科学家为了得出“突破性”的发现,而对观察到的一些现象作出违背科学基本现象的解释,提出“新”的理论,以便一鸣惊人,这种现象称为病态科学现象。病态科学在…     

铲除医学领域的伪科学

简要回顾几年来关于医学庸俗化的学术讨论明确提出应从本质上对前科学、科学、伪科学和反科学这四个相关概念加以区分。医学庸俗化现象事实上包括伪科学和反科学两种既相联系、相区别的社会现象。指出“法轮功”是反科学而不是伪科学。医学中伪科学包括在基础医学１临床医学、临床药物不,乃至卫生管理领域弄虚作假,欺世盗名,违背科学,图财害命的百法行径。医学中的反科学则包括邪教活动、巫医神汉、预卜吉凶等迷信破坏活动。     

预防邪教产生和侵害的措施

一、伪科学活动的领域趋向于"治病" 搞伪科学的都热衷于各种奇异现象,因此伪科学产生的领域也就无一定之规.二十多年来在我国短期引起轰动效应的伪科学现象就五花八门.但从长期来看,我国伪科学活动总的趋势是逐渐会拢于"人体科学"、"气功"的大旗下,聚焦于"特异功能",最后,所有"特异"人功能的重点都成了"治病"(包括"防病").这里有伪科学活动发展的必然性.     

从“证伪”到“去伪”

《北京晨报》2006年12月4日报道,“一些学者日前正在联名要求废除‘伪科学’一词。”11月15日,中国科学院自然科学史所研究员宋正海给几百名学者发信——《不要让“伪科学”一词成为灭亡传统文化的借口》,要求废除“伪科学”提法。宋正海在信中向有关部门提出,“恳请将‘伪科学’一词剔除出科普法。”某些人害怕听到“伪科学”一词,简直容不得“伪科学”一词,必欲去之而后快。这场“去‘伪     

警惕伪科学对中医药学的侵蚀

中医药学是中华民族的优秀文化遗产,在民众中享有很高的信誉。然而,时下许多人出于不同目的,打着继承发扬中医药学的旗号,兜售着形形色色的伪科学。这些伪科学严重侵害了中医药学的机体,破坏了中医药学的形象和信誉。为维护中医药学,提高人们对伪科学的警惕和识别能力,本文以“学术型”、“巫术型”、“医术型”为主要线索,对社会比较流行的任蚀中医药学的主要伪科学现象予以揭露,以期引起注意。     

对“官员迷信”现象的思考——保持先进性的一个不容忽视的问题

近些年来,随着社会上封建迷信沉渣泛起,“官员”们参与迷信活动的现象也屡屡发生。一些党员干部,甚至是中高级领导干部(包括政府官员和企业的管理者),不信马列信宗教、不信科学信鬼神。他们烧香叩头,以祈福禳灾;求签问卦,以预测仕途;做决策请“大师”当顾问,用人时以“八字”做参考;出门要选“黄道吉日”,办事须择“吉祥数字”;门外立菩萨,室内设佛堂;念金刚经,喝信息茶……凡此种种,不一而足。认真剖析治理这一社会现象,不但是整个社会反对伪科学和封建迷     

为伪科学当“辩正”律师的启示

2005年8月30日,北京市纪凯律师事务所律师张宁给批评“超浅水船”为伪科学的同志一封信,信中道:“我们受‘超浅水船’的发明人周锦宇的委托, 写此信给你。你在互联网上发表文章批判伪科学,将‘超浅水     

对"官员述信"现象的思考--保持先进性的一个不容忽视的问题

近些年来,随着社会上封建迷信沉渣泛起,"官员"们参与迷信活动的现象也屡屡发生.一些党员干部,甚至是中高级领导干部(包括政府官员和企业的管理者),不信马列信宗教、不信科学信鬼神.他们烧香叩头,以祈福禳灾;求签问卦,以预测仕途;做决策请"大师"当顾问,用人时以"八字"做参考;出门要选"黄道吉日",办事须择"吉祥数字";门外立菩萨,室内设佛堂;念金刚经,喝信息茶……凡此种种,不一而足.认真剖析治理这一社会现象,不但是整个社会反对伪科学和封建迷信的一个重要的组成部分,而且是当前正在开展的共产党员保持先进性的一个不容忽视的方面.     

医学伪科学产生的宗教学析因

我国以气功、人体科学名义出现的医学伪科学是一种宗教现象或准宗教,其组织形式为膜拜教团,教主与信徒之间是欺骗与被欺骗的关系。医学伪科学的产生有一定的文化学背景,对文化的过高评价造成中国传统文化的超科学假象。虽非真正的宗教,医学伪科学却可以填补宗教的空缺发挥替代作用,这是医学伪科学得以出现和发展的重要原因。     

面对“特异功能”表演的逻辑分析及行动选择

伪科学错在研究方法而不在研究结论。伪科学问题实质是伪科学家问题。即搞研究的人用什么样的方法来研究或论证。判定某“特异功能”为假可以直接认定,而判定为真只能间接推定。从人们不能看出魔术手段。可以推出人们没有能力仅看表演就判定某“特异功能”为真。因此,如果有人以不能看出“特异功能”表演中的破绽为由来证明“特异功能”为真,那就可以认定他是伪科学家。至于对“特异功能”本身,并不必着急去确定“信还是不信”,需要确定的是下一步做什么和做之前的各种准备。     

科学划界与中医

科学划界就是在科学与非科学之间作出区分,依据科学划界的逻辑主义的绝对标准、历史主义的相对标准以及重建划界的多元标准,中医不晃科学,但中医也不是伪科学,而是一门实用的技艺,因此中医科学化、现代化及中西医结合的提法有待于进一步商榷。我们反对把中医伪科学化,中医的出路只有一条,那就是融入现代医学的发展之中,为医学的发展而奉出自己的经验和思路。     

Belief in UFOs as alternative reality,cultural rejection or disturbed psyche

No paranormal phenomenon has so captured public attention and has so permeated contemporary popular culture as have the so‐called “Unidentified Flying Objects” (UFOs). However, few empirical studies exist to explain why some believe UFOs are alien spacecraft while others do not. Survey data (N= 453) were collected to test three commonly advanced explanations of belief in UFOs as alien spacecraft. The “alternative reality” theory claims that UFO believers are simply those caught up in the awe and excitement of possible extraterrestrial life. Such believers believe because they want to, and they are also more psychologically involved with science fiction and with mysticism. The “cultural rejection” thesis is that UFO believers are social marginals and cultural “outsiders” who express their alienation by adopting deviant beliefs. The “disturbed psyche” theory holds that UFO believers are distressed, troubled, unhappy, or maladjusted persons susceptible to “primitive” thinking and delusions. The data analysis supported only the alternative reality theory and further found UFO believers much more involved with science fiction than with mysticism.     

对当代中国新造神运动的忧与思：伪生命科学思潮批判

分析中国伪生命科学产生的文化原因和背景,指出其致命的谎言、骗术与危害;揭露其理论上的荒谬与科学上的无知。并强调开展对这类伪科学产品进行批判运动的意义;同时重新对科学、非科学、伪科学、宗教、神话、迷信等进行划界和定义。医学研究需要正义、需要哲学的引导;在事实的世界之上,必须由价值和意义的世界来把握;医学理论不允许任意杜撰和加工,从这个意义上,医学科学还需要法律来维护其正义     

Multiple Variations: Perspectives on the Religious Psychology of Buddhist and Christian Converts in the People’s Republic of China

Based on questionnaires and in-depth interviews, this article describes and systematically analyzes the psychology of the religiosity of contemporary Chinese Buddhist and Christian converts. People convert to a religious faith for a variety of reasons that range from seeking a means of escape to a practical way of coping with life. Religious belief contains subtle and complex factors, such as the interactions between believers and their beliefs, a sense of community among religious believers, conversion of mind and personality, and influence of the religious beliefs on religious believers’ mental health and behavior. This paper seeks to provide an overview of research conducted in the People’s Republic of China about the various motivations and paths to conversion.     

Exploring the perceptual biases associated with believing and disbelieving in paranormal phenomena

Ninety-five participants (32 believers, 30 disbelievers and 33 neutral believers in the paranormal) participated in an experiment comprising one visual and one auditory block of trials. Each block included one ESP, two degraded stimuli and one random trial. Each trial included 8 screens or epochs of “random” noise. Participants entered a guess if they perceived a stimulus or changed their mind about stimulus identity, rated guesses for confidence and made notes during each trial. Believers and disbelievers did not differ in the number of guesses made, or in their ability to detect degraded stimuli. Believers displayed a trend toward making faster guesses for some conditions and significantly higher confidence and more misidentifications concerning guesses than disbelievers. Guesses, misidentifications and faster response latencies were generally more likely in the visual than auditory conditions. ESP performance was no different from chance. ESP performance did not differ between belief groups or sensory modalities.     

“Noxious Weed”: Persecution in the Development of Korean Christianity

The experience of persecution during the late Joseon and Japanese colonial period was not unusual for Korean Christians, who endured living as a minority faith within a hostile context. Like the pre‐Constantinian Christian communities and many Christians today who live in the global South, suspicion and persecution defined their world as openly confessing Christians, and they embraced, as part of converting to Christianity, the stark reality that their faith could incur personal harm in the form of hostility, incarceration, and even death. This article explores how conversion and maintaining Christian faith in a society adverse to Christianity shaped believers’ self‐understanding of the breadth of faith and acceptance of its mortal implications. Focusing on the Catholic and Protestant experience in Korea, Christian believers rigorously tested the country's attitudes against Christianity. In so doing, their experience provokes a critical reflection on the profoundness of the missionary mandate and illuminates the complexity with which their faith is forged as they must confront the brutal reality that they may be, at the very least, arrested. For many Korean Christians during Joseon Dynasty and the Japanese colonial period (1910–1945), conversion to Christianity was part of the process that transformed for believers a religious identity that was understood to be potentially detrimental to their relationship with the state.     

Conceptual foundations and validation of the Pseudoscientific Belief Scale

In this study, we present the Pseudoscientific Belief Scale (PSEUDO; α = 0.90). The conceptual foundations of the scale include (a) a philosophically grounded and functional demarcation criterion between science and pseudoscience; (b) an analysis of the pseudoscientific status of science denialism, which is integrated into the scale; and (c) a bibliographic justification to back up the inclusion of each item. The validation process is carried out based on two studies. Study 1 (N = 3,416) uses both exploratory factor analysis and cluster analysis: Conceptually congruent factors are not reported. Study 2 (N = 292) includes a total of 21 sociodemographic, personality, and cognitive independent variables, as well as the two thematic subscales of PSEUDO as dependent variables, in order to analyze the psychological profile of both sets of believers. Results show high similarity between both groups, confirming construct validity.     

Probabilistic reasoning,affirmative bias and belief in precognitive dreams

Three hundred and eighty‐six participants were interviewed about their experience of dreams that seem to predict an event in the future, and their belief about whether such dreams can be explained naturally or paranormally. For those without university education, participants who had had a dream that seemed to predict the future (termed experiencers) and believers in paranormal explanations for such dreams (termed believers) made more errors on a probabilistic reasoning task about a lottery. Contrary to the chance baseline shift hypothesis experiencers and believers did not give lower estimates than non‐experiencers and non‐believers for the frequency with which others would answer three simple personal questions affirmatively. However, they were more likely to answer the three simple personal questions affirmatively about themselves than were non‐experiencers and non‐believers, which suggests an affirmative bias. This affirmative bias either affects paranormal experience and belief, or is a confound in the methods used in assessing experience and belief. Copyright © 2005 John Wiley & Sons, Ltd.     

Bounded by Disbelief: How Atheists in the United States Differentiate themselves from Religious Believers

Recent empirical studies have revealed that religious believers tend to hold atheists and other religious doubters in low regard. This article examines how atheists in turn negotiate and construct the social and symbolic boundaries between atheists and religious believers. I draw on ethnographic and interview data to explore the lenses through which atheists view religion, religious believers, and the boundary between religious believers and non-believers. I find that atheists participate in boundary work to construct difference between religious believers and non-believers. However, atheists see greater social distance between themselves and some groups of religious believers than they do in relation to other groups, constructing religious leaders and devout adherents of particular religions as especially different. Atheists’ constructions of religious believers also vary in response to their individual experiences with religious people. The analysis illuminates the complexity of boundary work among members of a minority group.