算命算出父子战争

过去只知道三弟和他的儿子不和,经常为一些家庭小事发生矛盾,两人争吵起来,常是口战升级到手战。幸亏弟媳和侄媳贤惠,各自拉住自己的丈夫,使这一家庭战争很快熄灭。对于三弟     

Scholarship, consensus and advocacy: a comment on Cameron

While Cameron is right about the need for Christians to contribute more visibly to medical ethical debates, he is wrong in his analysis of bioethics. Marsha D.M. Fowler and Andrew Jameton find specific problems in several points of Cameron's argument, particularly where the Hippocratic Oath and patient autonomy are concerned.     

Confucianism,Rule‐Consequentialism,and the Demands of Filial Obligations

Why should I take care of my aging parents? How far will morality require me to sacrifice for this cause? I will study these questions from the perspectives of Confucianism and rule‐consequentialism. Confucians believe that the continuity of families and the interactions between members of different generations can enhance the integrity of society in the long run. However, since Confucianism may impose extreme demands on its followers, this theory may be problematic. In this paper, I argue that despite its demands, the Confucian doctrines are defensible and are worth upholding. To explain my view, I draw upon rule‐consequentialism and explain how the rule‐consequentialist analysis complements and enhances the Confucian claims. I believe that the consequentialist conception of Confucianism can provide a useful resource for responding to the moral challenge of population aging in the current state of the world.     

Gaze step distributions reflect fixations and saccades: a comment on

In three experimental tasks Stephen and Mirman (2010) measured gaze steps, the distance in pixels between gaze positions on successive samples from an eyetracker. They argued that the distribution of gaze steps is best fit by the lognormal distribution, and based on this analysis they concluded that interactive cognitive processes underlie eye movement control in these tasks. The present comment argues that the gaze step distribution is predictable based on the fact that the eyes alternate between a fixation state in which gaze is steady and a saccade state in which gaze position changes rapidly. By fitting a simple mixture model to Stephen and Mirman's gaze step data we reveal a fixation distribution and a saccade distribution. This mixture model captures the shape of the gaze step distribution in detail, unlike the lognormal model, and provides a better quantitative fit to the data. We conclude that the gaze step distribution does not directly suggest processing interaction, and we emphasize some important limits on the utility of fitting theoretical distributions to data.     

Advancing the dialogue between inner and outer empiricism: A comment on O’Nualláin

In a recent contribution to New Ideas in Psychology, Seán O’Nualláin draws out a distinction between inner and outer empiricism, and suggests that consciousness research can benefit from analysis in both directions, that is, via the exploration of facts and relations that facilitate a third-person understanding of consciousness (by reference to an analysis of the structures, processes, and functions of the brain) and via the direct exploration of conscious experience itself, both in terms of its computational (content filled) and non-computational (content empty) aspects. In positing a substrate of subjectivity independent of the contents of consciousness (and, more specifically, a state of “nothingness”), Ò’Nualláin follows a long tradition deeply rooted in mythical, religious, and esoteric schools of belief and practice. Although there is considerable debate amongst philosophers, psychologists, and neuroscientists as to whether or not a non-computational view of consciousness is viable, O’Nualláin accepts that such a possibility does exist. Further, he suggests that a dialogue between the inner and outer empiricists will be fruitful. In this comment I, critique Ò’Nualláin's initial thoughts on the subject and draw out a series of useful distinctions that will help to advance the dialogue between inner and outer empiricism. Critical amongst these distinctions is explicit reference to (1) ontological and epistemological interdependencies in consciousness research, and (2) states of consciousness that describe the transition from “mindfulness” through “nothingness” to “no-mind”.