庄子与郭象的伦理思想比较

庄子和郭象都是道家思想在不同历史阶段的代表人物 ,由于社会环境、文化渊源和个人品质的原因 ,产生了庄、郭伦理思想的异同 ,从而也体现了道家伦理思想发展的连续性和阶段性。也正是由于二者伦理思想的异同 ,从而决定了两种思想各自的历史命运 ,并给后人以新的启示。     

Anxiety,Learning, and Instruction (Book)

When witnesses at a trial offer testimony that is vivid, it may be more persuasive than the same testimony offered in a pallid manner. In this paper we elucidate three categories of variables (inferential, attentional/memorial, and affective) that are likely to mediate the effects of the vividness of testimony on jury judgments. These variables are then used to explain discrepant findings among mock juror experiments investigating vividness effects. Finally, we discuss the implications of vividness effects for the legal system.     

A Different Type of Individualism in Zhuangzi

Individualism is not only a Western tradition. In the Zhuangzi we can also identify some elements which may be appropriately attributed to “individualism.” However, due to its particular cultural and philosophical background, Zhuangzian individualism has unique characteristics, which distinguish it from the variety of other individualist thoughts that have emerged in the West. Zhuangzi has a dynamic and open view on individual “self,” considering individuals as changing and unique beings rather than fixed and interchangeable “atoms”; he sets the unlimited Dao as the ultimate source for individuals to conform to, thus releasing individual mind into a realm of infinite openness and freedom. The Zhuangzian individualism is “inward” rather than “outward,” concentrating on individual spirit rather than material interests and rights in social reality. The individualism in the Zhuangzi provides a spiritual space for the development of individuality in ancient China. It also provides an alternative understanding of individual as an existence.     

《周易》、金文“孝享”释义

《周易·苹卦·彖传》有“致孝享一语,古今学人都把“孝”宇理解为普通的孝道之孝,谓“孝享”为孝子之享。实未得古义。本文历考两周金文10余处“享孝”用例及30余例“孝”字用例,几乎无一例外都作祭祀讲。兹结合金文资料以及先秦早期文献,对“孝享”本义作出深入细致的考订。     

组织学习动力研究

本文以协调博弈原理为基础,系统分析了组织学习中微观个体层面和宏观组织层面的学习动力性质和相互关系,尝试提出了刻画宏观组织层面学习动力状态的理论和方法,并据此建立了协调组织学习动力的三维整合模型。     

庄生之说可因以通君子之道--论王夫之的《庄子解》与《庄子通》

王夫之对庄子可谓情有独钟.究其因,似为时世之相近而使然.在<庄子通·叙>中,他说:"己未春,避兵楂林山中,磨之室也,众籁不喧,枯坐得以自念.念予以不能言之心,行乎不相涉之世,浮沈其侧者五年弗获已.所以应之者,薄似庄子之术,得无大愧疚."     

类别学习中分类学习与推理学习的对比研究

本研究对类别学习中分类学习与推理学习进行了对比.实验中要求被试从成对呈现的项目中选择一个更典型的A,并且要求被试将典型的A和典型的B画出来.测试中所呈现项目诊断性程度或典型性程度不同.研究结果表明,分类学习者主要受诊断性信息的影响,而推理学习者主要受典型性信息的影响.即,分类学习者关注类别间信息,而推理学习者关注类别内信息.     

A comparative study of the subject in Jacques Lacan and Zhuangzi

Jacques Lacan has creatively grafted Zhuangzi’s concept of the subject on the Western tradition of Logo-centrism. Lacan rewrites the triangle positions of the subject as the Real, the Imaginary, the Symbolic, expresses them in the vocabulary of detective stories, and achieves his scholarly reputation. The insufficiency of his theory could be redressed by Zhuangzi’s idea of ‘the poetics of oneness.’ For Zhuangzi, a man can forget his ‘Social I’ and ‘Corporeal I,’ arrive at the phase of ‘the equality of things’ in his symbiotic fusion with the surrounding things. These two thinkers complement each other and enrich our understanding of the subject.     

Studying, Practicing, and Mastering: A Test of the Model of Goal-Directed Behavior (MGB) in the Software Learning Domain

The present study tested the model of goal-directed behavior (MGB). The model proposes that behavioral intentions to perform instrumental behaviors are primarily motivated by desires to perform the acts. In turn, desires mediate the effects of attitudes, subjective norms, perceived control, and anticipated emotions on intentions. Construct validity for MGB variables is assessed, and the predictive utility of the MGB is compared with that of the theory of planned behavior (TPB). College students ( N = 102) provided measures for MGB and TPB variables while participating in a training program to use statistical software. We focused on two goal-related instrumental behaviors: studying handbooks and practicing with the package. The results show that the MGB accounts for a greater proportion of variance in intentions and instrumental behaviors than does TPB. Although desires mediate most of the effects of other predictors on intentions to perform the instrumental behaviors, it is proposed that when the behavior is normatively relevant, or when self-efficacy appraisals play a major role, subjective norms and perceived behavioral control may directly affect intentions.     

Confirmatory factor analysis of the Early Arithmetic,Reading, and Learning Indicators (EARLI)

Despite growing interest in early intervention, there are few measures available to monitor the progress of early academic skills in preschoolers. The Early Arithmetic, Reading, and Learning Indicators (EARLI; DiPerna, Morgan, & Lei, 2007) were developed as brief assessments of critical early literacy and numeracy skills. The purpose of the current study was to examine the factor structure of the EARLI probes via confirmatory factor analysis (CFA) in a sample of Head Start preschoolers (N = 289). A two-factor model with correlated error terms and a bifactor model provided comparable fit to the data, although there were some structural problems with the latter model. The utility of the bifactor model for explaining the structure of early academic skills as well as the utility of the EARLI probes as measures of literacy and numeracy skills in preschool are discussed.     

吾之非吾:庄子《齐物论》辨析

庄子就是典型的"无所谓"者."无所谓",就是没有一个可以依据的对象,可以横说竖说,正言反言,不可以在行为、活动、话语、写作、辩论之前,预先设立一个或多个公开的或潜在的标准.谓,即可以说是"无所谓",也可以说是"谓他谓".庄子所谓"吾丧我"就是"谓他谓"的别一种说法,为一种中国式的"横向逻辑"传统,有别于亚里士多德形式逻辑的"垂直性"思维传统.     

Distorting the Rule of Seriousness: Laughter, Death, and Friendship in the Zhuangzi

The main purpose of this article is to underline the crucial significance of laughter, a hitherto neglected matter in the study of the Zhuangzi. It aims to show that focusing on laughter is beneficial in order to achieve a more comprehensive understanding of some of the most philosophically relevant problems in the Zhuangzi since a careful analysis of the role of laughter may reveal a great deal of debate concerning such issues as life, death, friendship, social relations, and ritual in this text. This article discusses then the positive role that laughter plays in the Zhuangzi in contexts traditionally governed by the rules of seriousness, formality, and circumspection, from both an anthropological and a philosophical perspective.     

The Spatiality of Cognition in the Zhuangzi

In this paper I explore the conception of cognition and action found in the Inner Chapters of the Zhuangzi. More specifically, I focus on the role of explicit and implicit spatial imagery in the context of this complex problem. Spatial imagery suggests that cognition is understood as fundamentally bimodal in the text: (1) the default modality, which is informed by an entrenched distinction pattern, is cast in terms of fullness and bulk; and (2) the auxiliary modality, which is free from this kind of constraint, is imagined in terms of emptiness and lack of bulk, as an axis or point. The latter is the preferred mode of engagement with the environment, according to the Zhuangzi. Spatial imagery brings out the crucial characteristics of this cognitive modality: its radical openness and infinite fecundity in the context of distinction–drawing and action. It also connects with other metaphorical schemata at work in the text, including organic imagery. Interestingly, the notion of emptiness and the figure of an axis do not mark an experience of undifferentiated oneness but the state of heightened sensitivity to the makeup of one’s environment. Such sensitivity allows the agent to entertain the situation at hand without bias and to move around (relatively) conflict–free.     

Learning and teaching (briefly)

This paper was given as the Annual Ellen Noonan Counselling Lecture on July 2012 and retains some of the spoken style of the lecture. It uses examples of Ellen Noonan’s work to examine aspects of the process of teaching and learning psychodynamic practice. The difficulties of how to embed theoretical knowledge with its clinical application are discussed and the question of what are the key skills of the self-reflective practitioner is raised with reference to whether, and how, they can be taught or learnt. It is suggested that part of this process consists in helping students, and their teachers, to be more comfortable with not knowing, a concept that is both counter intuitive and counter cultural. From this aspects of contemporary therapeutic practice, with specific reference to psychodynamic short-term therapy, are addressed. The paper looks at the ambivalence felt by many psychodynamic clinicians towards working within a short-term paradigm in current workplace settings and how this might be addressed. The paper discusses the intrinsic qualities of a psychodynamic short-term approach and its relation to contemporary therapeutic modalities. It is suggested that the increasing managerial culture, leading to the ascendance of protocol driven, manualised and structured therapies, represents an attack on the relational and must be challenged.     

庄子与史铁生的自由精神之比较

“乘物以游心”的庄子在乱世以自由逍遥的精神追求探究人生意义,执着的行魂史铁生处盛世思接远古,以个体的自由精神彰显生命本色。前者的自由精神是在时代之匣里对必然人生命运的结果性追求,后者的自由精神是于个体的偶然命运之殇里传递过程的美好。二者穿越时空对自由精神的多向度诉求使得人类的普世价值历久弥新。     

A posthumanist reading of knowledge in Zhuangzi and Jacques Lacan

This article proposes a posthumanist reading of knowledge in Zhuangzi and Jacques Lacan from four interconnected aspects. First, knowledge is inseparable from practice, as is exemplified in Lacan’s original rewriting of Zhuangzi’s ‘agreement between name and actuality’ as the dialectic relationship between Other and other. Then, knowledge leads us to explore the mysterious knowledge behind the surface, which resists linguistic expression and defies human agency. Furthermore, the importance of the mysterious knowledge compels us to figure out the accesses to reach this unknown territory. Finally, the availability of the opaque knowledge, in a circular form, returns to the beginning question albeit on a more advanced level: the methods of putting the unknown knowledge into practice. Apart from these four logical aspects, the new perspective of posthumanism enables us to go beyond anthropocentric understanding of knowledge and bracket it within a broad framework of cross-species becoming.