中国人的印象整饰特征及其影响因素初探

本研究探讨在中国文化背景下．一个人如何表现他自己,即强凋社会的和谐与人际关系的融洽,即印象整饰过程。旨在揭示中国人的印象整饰特征及其影响因素,从而增进对特定文化背景下的中国人的心理和行为模式的理解。结果揭示了２个独特的中国人的印象整饰特征：社会道德维度与人际关系维度。     

THE SPIRIT OF DEMOCRACY AND THE RHETORIC OF EXCESS

If militarism violates the ideals of liberty and justice in one way, and rapidly increasing social stratification violates them in another, then American democracy is in crisis. A culture of democratic accountability will survive only if citizens revive the concerns that animated the great reform movements of the past, from abolitionism to civil rights. It is crucial, when reasoning about practical matters, not only to admit how grave one's situation is, but also to resist despair. Therefore, the fate of democracy depends, to some significant degree, on how we choose to describe the crisis. Saying that we have already entered the new dark ages or a post‐democratic era may prove to be a self‐fulfilling prophecy, because anyone who accepts this message is apt to give up on the hard work of organizing and contestation that is needed to hold political representatives accountable to the people. This paper asks how one might strike the right balance between accuracy and hope in describing the democracy's current troubles. After saying what I mean by democracy and what I think the current threats to it are, I respond to Romand Coles's criticisms of reservations I have expressed before about rhetorical excess in the works of Stanley Hauerwas, Alasdair MacIntyre, and Richard Rorty. This leads to a discussion of several points raised against me by Hauerwas. A digression offers some of my reasons for doubting that John Howard Yoder's biblical scholarship vindicates Hauerwas's version of pacifism. The paper concludes by arguing that Sheldon Wolin's work on the evisceration of democracy, though admirably accurate in its treatment of the dangers posed by empire and capital, abandons the project of democratic accountability too quickly in favor of the romance of the fugitive.     

GENETICS AND THE ETHICS OF COMMUNITY

At times decisions are made in the field of genetics that are presented as if the ethical debates have been adequately treated and so all moral considerations have been addressed, when the truth is very different. Nor is it always easy or desirable to separate the ethical, legal and social questions posed by new developments. The impact of developments in genetic science upon communities is one field of enquiry that envelops each of these areas. This paper explores the impact of genetics upon communities through focusing, in particular, upon certain developments in reproductive science. After introducing core issues and technologies, it discusses particular ethical concerns in relation to the ‘shadow’ of eugenics over such developments, before exploring the role of legislative debates and procedures in transforming social attitudes, values and hence norms. It then turns to consider debates concerning the ‘quality of life ethic’ now prevalent in healthcare, and moves on to discuss the issue of genetic discrimination – focusing, in particular, upon discrimination against disabled persons as a representative instance of the actual ethical and social/communitarian implications of the foregoing. It ends by highlighting the need to discern the ways in which the ethics of genetics is presently shaped and practised in order to discern better the particular social and communitarian implications of certain technological advances.     

汉字部件及其位置的发展研究

选取小学二年级、五年级学生和大学生对汉字部件及其位置的发展进行了研究。结果表明,汉字部件的发展在3个年级表现出一致的趋势。部件位置的发展趋势不一致,它在小学五年级阶段表现出更重要的作用。     

THE SELF AND THE OTHERS: COMMON TOPICS FOR HUSSERL AND WITTGENSTEIN

Several commentators have argued that Husserl's phenomenological project is compromised or even destroyed by Wittgenstein's critical inquiries into our use of psychological concepts. In contrast to oppositional interpretations, this paper explicates certain crucial connections between Husserl's phenomenology and Wittgenstein's late thinking—shared views that concern the embodied nature of selfhood and our relations to other selves. In line with certain recent contributions, I argue that there are important similarities between Husserl's analysis of these phenomena and Wittgenstein's remarks on our use of language and that these connections, when noticed and explicated, can help us avoid simplified, barren contrasts and get clear about our actual philosophical alternatives.