A Century of Silence

This paper addresses how crimes of genocide go beyond a need for naked power, economic aggrandizement, or territorial conquest. Such crimes involve psychogenic and psychodynamic underpinnings that can be terrifying to contemplate. Yet their psychological study is essential. The Armenian genocide has been taken as a point of reference. Because the Armenian genocide has resulted in nearly a century-long effort of perpetrator denial, it can provide an important case study of how long-standing trauma and denial reinforce each other and illuminate each other. As a result, this genocide has aptly been called the “secret genocide,” the “unremembered genocide,” and a “crime without a name.” The author holds that genocidal trauma (and trauma in general) is contagious and the contagion is likely to be insidious. All who come in contact with it can come away marked, including victim, victim families and progeny, observers, advocates, researchers, and yes, perpetrators.     

Odysseans of the Twenty-First Century

In his book Radical Evolution: The Promise and Peril of Enhancing Our Minds, Our Bodies—and What It Means to Be Human (2005), author-journalist Joel Garreau identifies four technologies whose synergistic activity may transform humankind into a state transcending present human nature: genetic, robotic, information, and nano (GRIN) technologies. If the GRIN technologies follow Moore's Law, as information technology has done for the past four decades, Homo sapiens and human society may be unimaginably different before the middle of this century. But among scientists, futurists, and other pundits there is no agreement on the nature and ramifications of this transformation. Based on dozens of interviews, Garreau sees three possible scenarios for our species. The Heaven Scenario foresees enhanced bodies and minds in a disease-free world, perhaps even immortality; the Hell Scenario warns of losing our identity as a biological entity and perhaps the demise of liberal democracy; the Prevail Scenario predicts that we will muddle through the GRIN technology revolution basically intact, as we have prevailed during past technological upheavals. In this review, these scenarios are examined in the context of Kuhn's “normal” versus “extraordinary” science and in the context of current understanding about gene function.     

迎接生物学世纪的曙光

现代生物工程技术是以基因工程、细胞工程、发酵工程酶工程为主体的高新技术。生产工程产业主要包括生物工程药业和生物工程农业两个重要部分。生物工程产业化都需要经过研究、开发、产业化和商业化四个步骤。生物工程产业发展经过了生物工程技术的突破阶段、完善和产业化的开始阶段、大规模产业化的开始阶段、大规模产业化的成熟阶段。其中第三阶段对我国的生物工程产业来说是为关键的。知识产权机会、商业机会为这个阶段我国生物工     

Seventeenth Century Quaker Pacifism

Book reviewed in this article:
Meredith Baldwin Weddle, Walking in the Way of Peace: Quaker Pacifism in the Seventeenth Century     

十九世纪初至二十世纪初基督新教在广州之发展

本文主要探讨19世纪初──20世纪初基督新教在广州的发展概略。笔者将基督新教在广州近百余年的发展大致分为两个阶段。即第一阶段：1807~1842年,这是新教在广州的艰难草创时期,这一阶段传教士们的主要工作是围绕文字布道、医药布道、个人布道等方面展开的。第二阶段：1842~1910年,这是新教在广州的蓬勃发展时期,这一阶段来广州的传教差会与人数明显上升,且医疗、文字出版、教育、慈善等工作成为传教士们整个传教事业的核心。在中国新旧社会交替的时期,传教士们的这些工作对广州的近代化产生了积极与重要的影响。     

新世纪的呼声

我是去年初开始阅读《科学与无神论》杂志的,2001年第1期杂志的“卷首语”就深深打动了我。 去年是新世纪的第一年,“卷首语”一开始,就把在这新旧世纪之交所面临的形势与上世纪开始时发生的重大历史事件联系起来,深刻地指出:上一世纪初,当八国联军攻占北京,清朝政府逃亡西安的时候,徒有一腔热血的义和团群众,竟想凭借神功异术,以血肉之躯去抵挡侵略者的洋枪大炮,结果被慈禧太后和清廷的大臣们投入血海,不仅使他们惨遭杀戮,而且终至造成丧权辱国的结果。这一历史教训,值得永远记取。但是,在本世纪之初,居然又有些人宣扬“神功能够强兵,异能可以富国”,他们“以魔     

21世纪的中西医结合

世界各国对两种医学有“否定、容忍、平行”几种,都认为传统医学不科学,歧视之。中国采取“结合”原则,使中医学获大发。在相互理解基础上达到中西医团结,又在此基础取长补短,达到中西医结合关键是医疗效,使其建立在现代科学基础上,可信可重复,组织西学中是重要关键措施。     

Rape: A Century of Resistance

In this paper, we offer an overview of feminist contributions to the reframing and redefinition of rape over the last century. Topics of discussion include empirical research on rape prevalence that shows a consistent 15% prevalence rate despite continuing rape prevention and education efforts. The effects of sociocultural interventions focusing on legal reforms and psychosocial interventions focusing on rape prevention and education efforts are reviewed. The paper concludes with suggestions for refocusing intervention efforts to include rape prevention training for men, rape resistance training for women, and community-based legal interventions.     

A Quarter Century of Delayed Recall

Abstract

Maier, N. R. F. Studies of Abnormal Behavior in the Rat. New York: Harper, 1939. Pp. 81. Reviewed By Peter Hampton     

实践智慧在二十一世纪(上)

Prudence是为了实现好的行为和政治的可持续性而适用于处理偶然性的那种智识。要将prudence复原为与晚近现代之狂妄自大不同的另一种选择,人们应该考虑到,它那些与众不同的特征是如何反映出人类行为的深刻困境的。这些特征通过用以界定实践智慧话语的历史、理论、实践、结构、品质和观众等方面而得以鉴别,它们在本杂志(《现代哲学》)中分成两部分来陈述。这第一部分强调了偶然性、多元性和实践性这几个条件,并且通过对其规范的、计虑的和施行的这些表达方式的阐述来界定实践智慧。明智(审慎)的行动者就是这样的人,他平衡着各种不可通约之善、洞悉着各种可能的行动方略,以及用一种适当及适时的方式与他人进行着互动协作。     

世纪末的反思?

一、世纪末现象及其特征 　　每逢世纪之交--我这里特别指出在十八世纪末、十九世纪末和二十世纪末,神秘现象总是变换手段,披起科学的伪装,在世界范围内掀起神学迷信狂热,并被宣扬为是“新的浪潮“,而实质上涌起的是一股伪科学、反科学的“浊浪“.……     

Developing Sexual Agency: Rethinking Late Nineteenth and Early Twentieth Century Theories for the Twenty-First Century

Neo-liberal society asserts that adults should be independent and responsible for themselves, and that children and adolescents should be dependent on their parents. The earlier construction of the concept of adolescence makes this seem obviously true. Yet if we remember that “adolescence” was part of a project of gender, race, and class construction, it becomes easier to ask whether adolescence is a meaningful concept and a stage of life or whether it continues to be a component of an ideology that relies on the construction of “others.” In this chapter, I suggest that adolescence plays the latter role, and that although the naturalization of adolescence is particularly dangerous for groups like queer youth who are at the margins of society, it is dangerous for all young people because it limits sexual agency. This is particularly important because increasingly society requires that young people consider their futures not from the assumption that they will move into well-defined roles, but with the assumption that they will need to define new ways of relating.

新世纪话心声

最近,本刊就神学教育的一系列问题,约请了金陵协和神学院代教务长王芃同王、广东协和神学院副院长陈逸鲁牧师、福建神学院教务长黄朝章牧师、浙江神学院教务长潘兴旺牧师,请他们谈谈神学院校面对新世纪、新挑战,而有的新思路。     

Religion in the 21st Century

Abstract :  The secular minded element of society is actually the minority. However, this minority are often the ones running our politics. Because of this, Christians, especially in Europe, seem to think it pertinent to ally with them. But Christians in the West—because they forget about being Christians and neglect the great majority of Christians in the less secular‐minded South—run the risk of enforcing the hate many Muslims have for the West. Like the Christians of the Southern Hemisphere, such Muslims are not and will most likely never be as secular minded as European "Christians" tend to be. An interdisciplinary research program at University of Copenhagen ( Religion in the 21^st Century ) hopes to address these crucial issues. As a research area of priority this initiative will contribute to a better understanding of the position of the 90 percent religious‐minded in relation to the 10 percent secular‐minded in the world today.