A dilemma for non-naturalists: irrationality or immorality?

Either 1. the non-naturalist is in a state of mind that would treat as relevant information about the existence and patterns of non-natural properties and facts as they make up their mind about normative matters, or 2. the non-naturalist is in a state of mind that would treat as irrelevant information about the existence and patterns of non-natural properties and facts as they make up their mind about normative matters. The first state of mind is morally objectionable, for one should not change one’s normative beliefs to pander to the patterns of some non-natural realm. The second state of mind is irrational, for if you think you are aiming to represent non-natural properties correctly, you should (rationally) be interested to know which actions share a non-natural property and which do not, and you should (rationally) be prepared to change your mind accordingly.

     

Why moral paradoxes matter? “Teflon immorality” and the perversity of life

“Teflon immorality’’ (or TI) is immorality that goes on unchecked—the wrongdoing is not stopped and its perpetrators, beyond the reach of punishment or other sanction, often persist in their immoral ways. The idea that the immoral prosper has been recognized as morally (and legally) disturbing presumably for as long as humanity has been reflective, and can be found already in the Bible. The reasons behind a great deal of successful immorality are important practically, but uninteresting philosophically. Sometimes, however, we face events that are more interesting philosophically, and Teflon immorality results from oddities such as moral paradoxes and perversions. These, however, have remained largely unnoticed. I will outline a tentative survey of this topic. After showing its pervasiveness and importance, I will briefly reflect on its relevance to the way we should think about morality and about the means to further it, and confront possible objections.     

The role of moral knowledge in everyday immorality: What does it matter if I know what is right?

In contrast to other well-known cognitive models of moral decision-making, social cognitive theory posits that individuals can disengage from their own moral standards thereby allowing themselves to commit immoral acts. While previous research largely supports the general premise of moral disengagement, we suggest that direct tests of moral disengagement processes and the commensurate diminished role of moral knowledge are conspicuously absent. In five studies, we use multiple methods to capture both knowledge of the immorality of an act and theorized in situ processes of moral disengagement. Ultimately, we find no evidence of the proposed processes associated with moral disengagement. Furthermore, our data suggests that moral knowledge is a key driver of moral behavior in everyday situations and is not easily set aside. We conclude by discussing the implications of this research for theory and practice.     

Patenting and the Gender Gap: Should Women Be Encouraged to Patent More?

The commercialization of academic science has come to be understood as economically desirable for institutions, individual researchers, and the public. Not surprisingly, commercial activity, particularly that which results from patenting, appears to be producing changes in the standards used to evaluate scientists’ performance and contributions. In this context, concerns about a gender gap in patenting activity have arisen and some have argued for the need to encourage women to seek more patents. They believe that because academic advancement is mainly dependent on productivity (Stuart and Ding in American Journal of Sociology 112:97–144, 2006; Azoulay et al. in Journal of Economic Behavior & Organization 63:599–623, 2007), differences in research output have the power to negatively impact women’s careers. Moreover, in the case of patenting activity, they claim that the gender gap also has the potential to negatively affect society. This is so because scientific and technological advancement and innovation play a crucial role in contemporary societies. Thus, women’s more limited involvement in the commercialization of science and technology can also be detrimental to innovation itself. Nevertheless, calls to encourage women to patent on grounds that such activity is likely to play a significant role in the betterment of both women’s careers and society seem to be based on two problematic assumptions: (1) that the methods to determine women’s productivity in patenting activities are an appropriate way to measure their research efforts and the impact of their work, and (2) that patenting, particularly in academia, benefits society. The purpose of this paper is to call into question these two assumptions.     

雇工?牧人?

“雇工”，顾名思义，是指受雇用的工人，得他人的钱财为他人服务，是临时性的工人。有“雇工”就必然存在“雇主”，就是出钱让别人为自己做事，以货币购买劳动力的人。“牧人”则是指放牧牲畜的人；在基督教的思想里，     

启工?牧人?

“雇工”,顾名思义,是指受雇用的工人,得他人的钱财为他人服务,是临时性的工人。有“雇工”就必然存在“雇主”,就是出钱让别人为自己做事,以货币购买劳动力的人。“牧人”则是指放牧牲畜的人;在基督教的思想里,“牧人”有一个特定的含义,是指放牧羊群的工人。“奴隶”是指受人奴役又没有人身自由的人,没有自己该有的权利和福利,不得已地承受所委身的对象的约束和管制,有     

Confucian Ethics: Altruistic? Egoistic? Both? Neither?

Is Confucian ethics primarily egoistic or altruistic? There is textual support for both answers. For the former, for example, Confucius claims that one learns for the sake of oneself; for the latter, we can find Confucius saying that one ought to not impose upon others as one would not like to be imposed upon. This essay aims to explain in what sense Confucian ethics is egoistic (the highest goal one aims to reach is to become a virtuous person oneself) and in what sense it is altruistic (a virtuous person is necessarily concerned with the well-being, both external and internal, of others). The conclusion to be drawn, however, is not that Confucian ethics is both egoistic and altruistic, but that it is neither, since the Confucian ideal of a virtuous person is to be in one body with others so that there are really no others (since all others become part of myself), and since there are no others, there is no self either.     

俗事?圣事?

吃,是人维生的手段,随着“新物种”吃货的诞生,“吃”成了吃货们重要的生活内容,事情在吃喝中解决,感情在吃喝中联络,无聊在吃喝中打发.人为吃喝而存在,生命在吃喝中消耗……那么,圣经中关于吃喝有什么教导呢? 一、随意吃和不可吃 神曾对亚当说:“园中各样树上的果子,你可以随意吃,只是分别善恶树上的果子,你不可吃,因为你吃的日子必定死.”(参创2∶16-17)在起初的创造中,神以各样的果子满足人生存的需要,可以随意吃,又为吃设定了界限:分别善恶树的果子不能吃.     

Naturalisms: Scientific? Religious? Theological?

Is nature all there is? Or, is there more? If nature is the only reality, is it ultimate or sacred? Differing answers to these questions determine the different brands of naturalism on the religious shelf. What virtually all of today’s naturalists agree on is this: science provides the means for revealing reality, the sole reality which is material, physical, and cosmic. Naturalists also agree that supranaturalism should be rejected. What naturalists differ on whether nature is divine or not. This article sorts out the issues and differing positions taken on each issue. The author contends that a post-Newtonian worldview remains open to a concept of God wherein divine action in nature’s world influences creativity and transformation.     

Abh?ngigkeitserkrankungen und Pers?nlichkeitsst?rungen

Substance use disorders and personality disorders often co-occur in clinical treatment. In this review the association between substance use disorders and personality disorders is described and discussed. Clinical and neurobiological data as well as psychodynamic concepts are included to focus on the therapeutic implications for patients with these comorbidities. The consumption of substances often begins as a kind of self-medication. Patients suffering from severe personality disorders need these substance effects to avoid severe destructive affects and to regulate their self-esteem. Patients with chronic substance dependence often show changes in brain structure. In the dependency stage of addiction clinical symptoms can make the diagnosis of a specific personality disorder very difficult. The treatments can be classified by the severity of substance use disorders and personality disorders. Substance misuse can be treated with psychotherapy. In substance dependence, specific forms of addiction therapy should be included. In patients with the frequent comorbidity of substance use disorders and severe personality disorders, disorder-specific treatment can be used with good results.     

哲学现代化?哲学科学化?抑或……?

胡宝琛同志《评所谓哲学现代化》一文于本刊1986年第11期发表后,读者先后来文评议,并在“哲学现代化”、“哲学科学化”及其他提法之间,作出各自的抉择。新疆大学蔡灿津同志认为,胡文不同意“哲学现代化”这个流行口号,“很有见地”,但代之以“哲学科学化”或“哲学更加科学化”则不妥。首先,“马克思主义哲学无疑是一门科学,对于科学本身再使用科学化的提法似乎并不科学”,“更加科学化”中的这个“更     

Identit?t, Identit?tsdiffusion, Identit?tsst?rung

Identity takes place in the transitional space between the individual and society. It means that the individual has the feeling to be a unique being with past and future, to be different from others but also to be similar to them in many aspects and share a great deal with them. This sense of coherence and continuity in the context of social relatedness shapes life. A differentiation is made between primary identity, personal identity and current identity. The development is essentially determined by preverbal interpersonal processes. If the balance which sustains the feeling of identity becomes lost then disturbances of the identity occur, which compromise the sense of identity especially in social contexts. An identity diffusion arises. Depending on the fixation, a differentiation is made between phase-specific identity crisis, developmental disorder and reactive identity disturbance.     

?Omnipr?senz��

Excessive urge for free individual development even beyond moral law and social rules is discussed as part of the aftermath of severe political repression and traumatization. It is proposed to describe these phenomena which have not yet been sufficiently considered in the scientific literature as ??omnipresence??. In terms of psychoanalytic understanding these mechanisms result from specific unconscious defense activities. The relationship to other defense mechanisms, e.?g. of anal, phobic, paranoid and manic nature, is outlined, and illustrated by a short case vignette. The article ends with a differentiation between omnipresence as described above on the one hand and the phenomena of media-moderated expansion of individual development and acceleration typically and generally found in postmodern societies, on the other hand.     

Ethical? Toward whom?

Comments on the original article, "Nonrational processes in ethical decision making" by M. D. Rogerson et al (see record 2011-19198-001). Among the many insightful points made by Rogerson, Gottlieb, Handelsman, Knapp, and Younggren (October 2011) regarding nonrational processes in ethical decision making, one deserves further explication: Many of psychologists' ethical decisions lead to actions done to someone. Unfortunately, frameworks and models of ethical decision making frequently neglect this fact by implying that the decisions happen in the abstract, but in truth, these decisions often affect a specific recipient. Importantly, the characteristics of that specific recipient, especially as perceived by the psychologist, can have a powerful impact on the process of ethical decision making (Caughron et al., 2011). It would be wise to add such a hypothetical to the list of specific questions that Rogerson et al recommended psychologists ask themselves: Would I make the same ethical decision if the person(s) toward whom the decision is directed had different characteristics?     

通什么经?怎么通经?致什么用?

<正>近年来,经学研究俨然成为学界的热门。越来越多的学者关注经学、谈论经学、研究经学。这里,我想就经学研究谈谈自己的认识,请各位指点。刚才黄铭老师谈到经学教育需要重视专经之学的深入,培养根底之学,我是非常赞同的。我们的经学研究,确实需要防止把经学简单地思想史化、经学史化。没     

Gef?hrliche N?he

The author examines the association between trauma and psychosis. To illustrate this he presents clinical examples of active and passive experiences of violence by adult psychotic patients, for whom forerunners in the form of childhood experiences of violence were found in some psychoanalytical treatments. They take place in traumatic relationships. Recent empirical studies have shown that trauma plays an influential role in the pathogenesis of schizophrenia. Traumatic relationships have a contradictory structure which possesses an impressive similarity to the schizophrenic dilemma of adult psychotics. The author therefore considers the schizophrenic dilemma as an introspective manifestation of a traumatic relationship, a part of the violent nature of psychiatric institutions as re-enactment of the traumatic relationship.     

是预言?还是警示?

陨石雨接二连三地袭来,它不仅击毁了美国的太空站和纽约市,把美丽的巴黎城变成了废墟,也把包括中国上海在内的南太平洋沿岸地区砸得粉碎。美国太空总署发现一颗像得克萨斯州大小