论荀子与黑格尔伦理思想的根本差异——与吾淳先生商榷

吾淳先生在《荀子与黑格尔伦理思想共同点之比较》一文中认为荀子与黑格尔关于伦理学说的人性论证明、社会学证明、伦理问题的基本认识和伦理实现的条件等方面有诸多共同点.事实上,荀子与黑格尔的伦理思想表面上相似,实质上却有天壤之别.     

On Experiencing Meanings

Do we perceptually experience meanings? For example, when we hear an utterance of a sentence like ‘Bertrand is British’ do we hear its meaning in the sense of being auditorily aware of it? Several philosophers like Tim Bayne and Susanna Siegel have suggested that we do (Bayne 2009: 390, Siegel 2006: 490‐491, 2011: 99‐100). They argue roughly as follows: 1) experiencing speech/writing in a language you are incompetent in is phenomenally different from experiencing speech/writing you are competent in; 2) this contrast is best explained by the fact that we experience meanings in the latter case, but not the former. In contrast, in an important recent discussion Casey O'Callaghan has argued that we do not (O'Callaghan 2011). He responds to the above contrast argument by claiming that this phenomenal contrast is instead best explained by the fact that we hear language‐specific phonological properties in the latter case, but not in the former. In this paper I argue that O'Callaghan's response to the popular contrast argument is too limited in scope, provide a more general response, and present a new case against experiencing meanings.     

On the Academic Differences between Xihe School and Zhusi School

Ever since Han Fei proposed that “Confucianism has divided into eight schools,” the divisions among Confucius’ followers have been a complicated puzzle in Chinese academic history. After the demise of Confucius, two schools, Xihe 西河 School and Zhusi 洙泗 School, founded by Zixia and Zengzi respectively, had the biggest influence. Inheriting and developing Confucianism, these two schools each had their own unique insights. If we compare their thoughts, the development of early Confucianism can be found has two different approaches: (1) Zixia attached great importance to study. He practiced Confucianism by means of learning comprehensively and belonged to the school of knowledge seeking. On the other hand, Zengzi valued one’s perfect inner personality. He paid much more attention to searching inwardly, and honored “morality” at all times. (2) Zixia paid special attention to the ritual system, emphasizing the external ritual specifications of human behavior, and advocating cultivating one’s morality from outside to inside. Zengzi maintained cultivating one’s morality from inside to outside, especially through self- reflection. (3) Zixia emphasized self-cultivating and being harmonious to others, therefore he focused on external achievements, while Zengzi paid more attention to moral integrity. (4) While Zixia rarely discussed filial piety, Zengzi regarded filial piety as the most important virtue. Since filial piety is applicable universally, Zengzi’s philosophy is a filial piety-rooted philosophy. Broadly speaking, Zengzi and Zixia’s main difference lies in their different approaches to learning. Despite these differences, as firm Confucians they are “the same in Dao and different in methods.”     

On Dependent Pronouns and Dynamic Semantics

Within natural language semantics, pronouns are often thought to correspond to variables whose values are contributed by contextual assignment functions. This paper concerns the application of this idea to cases where the antecedent of a pronoun is a plural quantifiers. The paper discusses the modelling of accessibility patterns of quantifier antecedents in a dynamic theory of interpretation. The goal is to reach a semantics of quantificational dependency which yields a fully semantic notion of pronominal accessibility. I argue that certain dependency phenomena that arise in quantificationally created contexts require a representation of context wherein the labelling of antecedents is not rigid but rather dynamic itself. I propose a stack-based alternative to classic assignment functions, along the lines of Vermeulen (1993) and van Eijck (2001), and give a dynamic semantics of quantification which correctly accommodates the problematic anaphoric phenomena.     

孔、孟所论“圣人”异同考

孔子心目中的"圣人"要求德、位兼备,而在孟子那里则更加注重于对德的要求。孟子所论"圣人"与孔子有所不同,可以说是孟子因应了从"犹秉周礼"至"杀人盈城"这一现实的形势、因应了"距杨墨"这一思想层面的形势以及为更加便于教化等因素影响而造成的。于孔子、孟子之间,从郭店楚简《五行》篇"德之行"五与"行"四等论述看,其中就已有了突出"圣"之德性的趋势。     

论伦理命题的意义

元伦理学在有意无意之间坚持了伦理命题没有“描述性”意义的教条。从“意义单位”理论出发 ,一个语言单位 (语词、语句或话语 )的意义 ,内在于它与同类单位发生联系而构成更高层次语言单位的能力 ,因此 ,一个有意义的纯伦理命题应该是一个“实质蕴涵”的复合命题 ,即“‘应该A’蕴涵‘应该B’”。     

Eastern Conceptualizations of Happiness: Fundamental Differences with Western Views

The purpose of this review is to compare and contrast western and eastern conceptualizations of happiness and optimal functioning. Towards this end, accounts of happiness and optimal functioning provided in western philosophy and scientific psychology are compared with those in some eastern schools of thought (namely, Hinduism, Buddhism, Taoism, Confucianism, and Sufism). Six fundamental differences in western and eastern conceptualizations of the good life are identified and discussed in the context of broader psychological theory. It is hoped that this theoretical analysis will stimulate more culturally informed research among happiness researchers.     

Understanding Kant's Distinction between Free and Dependent Beauty

I interpret Kant's distinction between free and dependent beauty in a way that makes it possible for an object to be judged dependently beautiful without being judged freely beautiful. This is an alternative to the analyses provided by Malcolm Budd and Christopher Janaway, which both face a dilemma because they entail that an object must be judged freely beautiful in order to be judged dependently beautiful. The dilemma is that either the determinant of a judgement of dependent beauty is based upon non-aesthetic criteria (if the object is not freely beautiful), or else the judgement is superfluous for an account of aesthetic value. My analysis of the distinction allows both kinds of beauty to play a meaningful role in a theory of aesthetic value.     

论德性与独立的实践推理者

德性对于人的兴盛是必不可少的。没有道德德性,我们就不能实现从动物性理智到实践推理的转变,其次不能继续有推理的实践;如果不发展某种程度的德性,我们就不能适当地关怀和教育他人。所以,德性必须首先获得,然后才能维持在推理的实践之中。最后,我们在成为实践推理之后,我们仍然需要他人的维护,这种需要同时也是一种对德性的需要。     

Differences and interactions between stresses

This paper reviews a number of experiments in which different stresses have been applied to comparable subjects performing similar tasks. It is argued that, since the effects of the stresses are different, it is not legitimate to think of a single mechanism mediating reaction to stress. Experiments on the simultaneous application of two stresses show that the effects of heat appear to be independent of those of noise and sleeplessness, while the latter two conditions partially cancel each other. It is therefore argued that noise and sleeplessness affect the same mechanism in opposite directions, while heat affects some other mechanism. Tentatively, noise is regarded as over-arousing and lack of sleep as under-arousing.     

邪教的多维透析--兼论中西方邪教之区别

邪教是一种复杂的社会现象,近年来中国学术界对其进行了大量的研究,但在一些基本概念方面依然未能消除一些模糊看法,中西方之间在此问题上更存在很大分歧。本文从宗教学、心理学、社会学、法学、政治学等不同的维度,对邪教进行了剖析,并从中总结出邪教的宗教异端性和社会危害性这两个标志性特征。     

三维物体识别的心理表征：角度依赖还是角度独立

“物体识别是角度独立还是角度依赖”的问题一直存在着争议。以物体为中心理论认为是角度独立, 以观察者为中心理论认为是角度依赖。研究参照物体识别的“小几何体”思想自制实验材料, 采用启动范式, 在两个实验中通过考察结构信息和视图信息对物体识别的影响, 揭示物体识别的心理表征。结果发现: (1)形状信息和类别空间关系信息影响物体识别, 表明以物体为中心理论对物体识别表征机制解释的合理性; (2)角度信息可能独立于形状信息表征, 深度旋转方式下的识别成绩优于平面旋转, 表明以观察者为中心理论能够更好地解释三维物体识别的深度旋转现象。研究结果为物体识别理论的融合提供了实证依据。     

Differences between belief and knowledge systems

Seven features which in practice seem to differentiate belief systems from knowledge systems are discussed. These are: nonconsensuality, “existence beliefs,” alternative worlds, evaluative components, episodic material, unboundedness, and variable credences. Each of these features gives rise to challenging representation problems. Progress on any of these problems within artificial intelligence would be helpful in the study of knowledge systems as well as belief systems, inasmuch as the distinction between the two types of systems is not absolute.     

Behavioral Differences between Rabbits and Cats

The sensory modality of a task and the modality of a retroactive interfering activity were systematically covaried in order to test Connolly and Jones' and Pick's translation models of intersensory functioning. Forty 10-year-old boys and girls were asked to recall distance and location cues of length under intrasensory and intersensory task conditions (visual and kinesthetic). Visual and kinesthetic interpolated activities were used in an attempt to provide modality specific interference with the recall of length under the various sensory task conditions. Results of the data analyses provided no support for the Connolly and Jones model of modality specific storage with translation. Rather, the findings of the study were interpreted as supportive of Pick's hypothesis which emphasizes the coding of stimulus information (regardless of modality of input) into a form specific to whatever modality is specialized for detection of the information.     

Emotionality Differences between Artists and Scientists

Advanced art and science students were compared on measures of emotionality and subjective well-being. Consistent with traditional findings, artists were found to experience more frequent negative affectivity, more anxiety symptoms, and more global symptomology. Artists were also higher in affect intensity, were no different from scientists in life satisfaction or positive affect, and listed fewer strivings to contain or control emotional experience. Results are discussed in terms of affect-intensity and arousal regulation theory (Diener and Larsen, 1987).     

几种场相依/场独立测量工具间的相关研究

镶嵌图形测验、框线测验和认知偏差任务是目前国际上常用的三种场相依/场独立的测量工具。该研究发现：1）在框线测验中,个体不受背景信息干扰的能力,与整合背景信息的能力存在显著正相关关系;2）执行镶嵌图形测验愈佳者,执行框线测验的绝对任务与相对任务也愈佳;3）但认知偏差任务与镶嵌图形测验以及框线测验均无相关关系。因此,个体在感知过程中对场的利用,与其在推理决策过程中对场的利用,很可能是两个独立的心理过程。此外,由于镶嵌图形测验与智商测验有相关,框线测验可能更适合于跨文化心理学中对场相依/场独立概念的测量。