吃:俗事?圣事?

<正>吃,是人维生的手段,随着"新物种"吃货的诞生,"吃"成了吃货们重要的生活内容,事情在吃喝中解决,感情在吃喝中联络,无聊在吃喝中打发。人为吃喝而存在,生命在吃喝中消耗……那么,圣经中关于吃喝有什么教导呢?一、随意吃和不可吃神曾对亚当说:"园中各样树上的果子,你可以随意吃,只是分别善恶树上的果子,你不可     

Naturalisms: Scientific? Religious? Theological?

Is nature all there is? Or, is there more? If nature is the only reality, is it ultimate or sacred? Differing answers to these questions determine the different brands of naturalism on the religious shelf. What virtually all of today’s naturalists agree on is this: science provides the means for revealing reality, the sole reality which is material, physical, and cosmic. Naturalists also agree that supranaturalism should be rejected. What naturalists differ on whether nature is divine or not. This article sorts out the issues and differing positions taken on each issue. The author contends that a post-Newtonian worldview remains open to a concept of God wherein divine action in nature’s world influences creativity and transformation.     

Confucian Ethics: Altruistic? Egoistic? Both? Neither?

Is Confucian ethics primarily egoistic or altruistic? There is textual support for both answers. For the former, for example, Confucius claims that one learns for the sake of oneself; for the latter, we can find Confucius saying that one ought to not impose upon others as one would not like to be imposed upon. This essay aims to explain in what sense Confucian ethics is egoistic (the highest goal one aims to reach is to become a virtuous person oneself) and in what sense it is altruistic (a virtuous person is necessarily concerned with the well-being, both external and internal, of others). The conclusion to be drawn, however, is not that Confucian ethics is both egoistic and altruistic, but that it is neither, since the Confucian ideal of a virtuous person is to be in one body with others so that there are really no others (since all others become part of myself), and since there are no others, there is no self either.     

The counselor: who? what?

The author examines the criticisms of counselors which center on such factors as age, sex, race, and elitism. Areas of confusion regarding the functions of the counselor are related to the teacher-counselor issue, the professional functions of the counselor, and the basic purpose of counseling. The counselor is seen primarily as doing psychological counseling with individuals and groups, rather than teaching or advising.     

Introduction: Beyond Toleration?

Although tolerance is widely regarded as a virtue of both individuals and groups that modern democratic and multiculturalist societies cannot do without, there is still much disagreement among political thinkers as to what tolerance demands, or what can be done to create and sustain a culture of tolerance. The philosophical literature on toleration contains three main strands. (1) An agreement that a tolerant society is more than a modus vivendi; (2) discussion of the proper object(s) of toleration; (3) debate about whether there is a ‘paradox’ of toleration and, if so, how it might be solved. This Introduction outlines how each of the subsequent papers addresses problems in the theory and practice of toleration, in the light of these three strands in the existing literature. This revised version was published online in August 2006 with corrections to the Cover Date.     

农村教会:路在何方?

基于农村教会的基本情况,结合事实,给予合理的引导有人问,有些农村教会因各种原因信徒人数萎缩,人才缺乏,条件不好,人员素质难以提升,成为异端邪说产生或渗透的重灾区、保守神学思想的阵地。怎么办？在国家城镇化的过程中,农村人口逐渐向城市迁移,导致农村人数减少,这是一个必然的结果。另外,农村青壮年为了更好的生活。     

钱财:圣经怎么说?

(一)首先应当认识我们所有钱财的主权是属于上帝的(诗95:4—7,24:1,50:10—11,该2:8)。 (1)天地万物和我们人类都是上帝所创造的。 (2)我们又都是基督以生命和宝血所救赎的(林前6:19—20,林后5:14—15)。 (3)我们获得钱财的能力。     

全球化:宗教怎么办?

宗教从来就不是纯出世的,它看似与政治经济相距较远,但是总是会与政治经济有割不断的联系,是人间在天国的表现,属于上层建筑之一。在宗教的后面,必定反映了各个集团和不同国家与政府的利益诉求,同时也会产生不同的宗教与文明的冲突, 这在世界宗教历史的发展过程中早已得到证明,已经不是什么新鲜事情了。     

Counselor Licensure: Overkill?

Within a context of public and individual harm resulting from the administration of licensing acts by those very health-care practitioners in medicine, psychology, and marriage and family counseling committed to the betterment of society, this article argues that professional injustice can be decreased through both the implementation of state licensing and the alternative of national professional certification.     

Synaesthesia: supernormal integration?

Synaesthesia has been known to scientific research for over 100 years but has undergone something of a renaissance recently as new investigations begin to uncover its neurological basis. Rather than being an anomaly, it might offer beneficial insights into the basis of normal perception. A new study by Esterman et al. epitomises this current trend and claims to show that the posterior parietal cortex is a crucial locus of synaesthetic experience. As the posterior parietal cortex is commonly linked to normal sensory integration, Esterman et al.'s finding might lend support to the claim that synaesthesia is an extension of the normal perceptual processes assumed to occur in binding.     

Equipoise: beyond rehabilitation?

Challenging the interpretation of Charles Fried's use of "equipoise" presented by Paul Miller and Charles Weijer in a recent issue of the Kennedy Institute of Ethics Journal, this commentary argues that Fried was in no way promoting the concept of equipoise. In fact, his key point was that patients have a right to know and to make their own decisions about participation in clinical trials, regardless of equipoise, however it is defined.     

名牧:实至名归?

<正>近日,微信圈内流传着这样一个段子:"有的信徒不再是主的小羊了,乃是名牧的粉丝了;牧师不再是神的仆人了,乃是众人的偶像了;讲道不再是服侍了,乃是闪亮登场了;敬拜不再是赞美了,乃是星光大道了;祷告不再是向主诚恳了,乃是人前作秀了……"这则网络微信内容虽有以偏赅全、夸大其词之嫌,但出于防微杜渐的考虑,对其背后所折射出的教会在某些方面出现的问题,应当引起我们关注。在今天的教会中,有些牧者以突出的恩赐(声称能医病、     

Behavior Genetics: What's New? What's Next?

What's new in behavior genetics? With widespread acceptance that nearly all behavioral variation reflects some genetic influence, current studies are investigating developmental changes in the nature and magnitude of genetic and environmental effects, the extent to which different behaviors are influenced by common genes, and different forms of gene-environment correlation and interaction. New designs, focused on assessment of unrelated children in the same households or neighborhood environments, and use of measured environmental variables within genetically informative designs, are yielding more incisive evidence of common environmental effects on behavior. What will be next? Behavior genetic techniques and analyses will be used to inform efforts to find genes altering susceptibility for disorder and dispositional genes affecting behavioral variation. The developing integration of behavioral and molecular genetics will identify genes influencing specific behavioral variation and enhance understanding of how they do so. Psychologists will play a pivotal role in communicating that understanding to the public and in facilitating consideration of the inevitable ethical issues then to be confronted.     

社会工作学:何以可能?何以可为?

西方社会工作在经历一百多年的发展之后成为一门科学,而这样的"科学化"努力为社会工作的"学科化"确立了可能前提。在此背景下,美国社会工作界近年正在热烈讨论如何将社会工作发展成为一门独立的学科。本论文旨在加入这一讨论,提出中国可从四个方面为建构社会工作学作出自己应有的贡献,即强调个人与社会的双重聚焦、促进科学知识与实践智慧的融合、倡导全球视野与文化自觉的结合、推动理论整合与学科对话的综合。     

Wahrscheinlichkeit und Schlu? aus Teilpr?missen:

Ohne Zusammenfassung     

Environmental Refugees: What Rights? Which Duties?

It is estimated that there could be 200 million‘environmental refugees’ by the middle of this century. One major environmental cause of population displacement is likely to be global climate change. As the situation is likely to become more pressing, it is vital to consider now the rights of environmental refugees and the duties of the rest of the world. However, this is not an issue that has been addressed in mainstream theories of global justice. This paper considers the potential of two leading liberal theories of international justice to address the particular issues raised by the plight of potential and actual environmental refugees. I argue that neither John Rawls’s ‘Law of Peoples’ approach nor Charles Beitz’s `cosmopolitanism' is capable of providing an adequate account of justice in this context. Beitz’s theory does have some advantages over Rawls’s approach but it fails to take proper account of the attachment that some people have to their own ‘home’. This revised version was published online in July 2006 with corrections to the Cover Date.