“特异功能”之说绝不可信

一、离奇的宣传自从《四川日报》报导了少年唐雨有“耳朵认字”的功能以来,所谓“特异功能”的研究和宣传,越来越神。据报导,这种“功能”,不仅儿童有,青少年有,甚至老年也有。似乎有很多     

347名在校儿童皮肤粘膜特异视觉功能普查情况报告

一年多来,关于“耳朵认字”的人体特异功能研究引起了人们的深切关注。为揭开这个神奇的生命之谜,各地先后做了大量的工作,有此种特异功能的儿童也屡被发现。但是,这种特异感觉功能是仅仅存在于“天赋聪慧”的个别所谓“神童”身上呢?还是在人生的一定年龄阶段内普遍存在着?为回答这一问题,从十月中旬开始,我们做了选点普查,普查的结果是饶有兴趣而且激动人心的。现将情况报告如后。     

《自然杂志》的“外气“号角——评顾涵森女士的“外气“实验

“人体特异功能”现象在中国争论二十余年之久,发表实验报告数百篇,对这些“实验报告”不乏批评者,但在对“特导功能”宣传甚嚣尘上的岁月里,少有媒体来发表这样质疑的文章。何宏博士,以他自己的研究实践、严谨科学态度和科学方法对过去发表的“特异功能”“证实性实验报告”提出质疑和评价,有理、有力、有据,值得一读。     

评特异功能论吸引信众的三大法宝——“有事实”、“通神”、“受政治迫害”

北青网的青年论坛上有一篇署名“闲言”的文章——《我为什么批评司马南、何祚庥?》,被很多网站转载(有些网站上署名“冼岩”)。此文从三个方面为特异功能论进行了辩护,这三个方面正好也是我国特异功能论吸引信众的三个重要因素。下面就对它们逐一进行分析：     

宗教、宗教学、宗教哲学与社会生活

气功、瑜伽功、特异功能,这些东西好些年来风行全国,其中的一些现象,也有人称为“宗教“。这样说是否合适?这些东西同宗教,甚至迷信和科学有什么关系?另外,从美国的“人民圣殿教“,到日本的“奥姆真理教“,这类东西近年来越来越引人注目,     

知道自己“不知道”也是力量

不怕“不知道”,只怕没想到世上千奇百怪的事本来就层出不穷,再加上有人故意作伪、有人信口开河、有人随意夸张、有人以讹传讹,……有限的专家很可能来不及对各种诸如“特异功能”之类的异常事例都进行检验。面对这种状况老百姓经常说的话就是“你信不信?”其实若只是作为谈资,信不信并无所谓,问题是人们往往随之要决定是否应采取一些有代价的行动,如花一些时间或钱去听报告、学习、接受治疗、买一些物品等等。那该不该做这些“付出”呢?这时自然状态有两种可能:“有”或“无”特异功能;老百姓可采取的策略也有两种:“付出”或“不付出”财…     

形势不容乐观

法轮功被摧毁以后,伪科学方面的声音相对地沉寂下来了。不过这种局面能够维持多久?则是难以预料的问题。本期发表陈祖甲先生的长篇文章,意在引起人们对特异功能问题的特殊关注。 所谓特异功能问题,起初不过是一个小孩子的把戏,却被一些非常有知识、有地位的大人吹嘘成什么“祖国大地的春雷”,新科学的曙光。这种用科学外衣包     

人体有特异功能吗?——特异功能小议

人体是否有特异功能?我认为,对于研究人体解剖学和人体生理学专业的专家们,应该更有发言权。 我很难相信特异功能的存在。因为人体的功能与人体的结构是密切相关的,有什么样的结构也就会有与它相适应的功能。 如人的视觉功能,主要取决于人的视网膜视部的构造,视觉的产生是平行光线进入视网膜视部成像,经过视觉传导通路,由大脑皮层视觉中枢接受到的。特异功能有这样一个例子:偷偷在     

《解读神秘》一书即将出版

《二十年辨是非——法轮功何以成势(1979-1999)》约10万字,在《科学与无神论》杂志连载(2002年第3期至2003年第1期)后,在读者中引起强烈反响。该稿件以翔实的史实记述了从1979年四川发现了“耳朵识字”的儿童起,一场特异功能到神怪气功到邪教     

《“法轮功”何以成势》编辑手记

几年前,由于工作关系,我们读到了一部名为《有神论的新载体和新时代、新宗教运动》的书稿,作者是中国社会科学院研究员钟科文先生。 1996年5月,此书以《气功与特异功能解析》为名公开出版。钟科文先生在书中主要批评的是以科学的名义神化、巫化气功与特异功能的现象,并从宗教发生学角度提请人们注意那些打着传统“气功”和“人体特异功能”招牌,宣传有神论的活动。细读此书,不难发现类似今天“法轮功”这     

"Psychotherapy" versus "treatment"

Presents a comment on "Psychological treatments" by D. H. Barlow. Barlow proposed that we distinguish between the terms "treatment" and "psychotherapy." The author believes that not only is the distinction unnecessary, but that its implications could have negative consequences for the field of clinical psychology. It is the proposed distinguishing feature that treatments are "specifically tailored to the pathological process that is causing the impairment and distress" that is most problematic. Clinical psychology does not need a distinction that further exacerbates the split between researchers and practitioners.     

"Enmeshment" and "Fusion"

The paper examines two related concepts utilized by two different schools of family therapy. Any family seen to be "enmeshed" is also seen as "fused," and vice versa. The difference in the level of focus, on the "system containing the individuals" (structural) or the "individual in the system" (fusion), determines the difference in therapeutic approach of these two schools.     

"本体论"与"伦理学"--形而上学的两个向度

形而上学有两个密切相关的内在向度,就是本体论向度与伦理学向度.在哲学史上,哲学家们之所以在"追求形而上学"的同时,又总是"反形而上学",并非是人们的形上本性出了问题,而是因为人们总是将形而上学视为单纯的"一维性",总是用一个向度来取代或遮蔽另一个向度.而所谓的"后形而上学思想",也并不是消解了形而上学,而是指形而上学从"本体论向度"转向了"伦理学向度".     

“对的”与“好的”

什么是“对的”,和对它的证立,是道德哲学中具有争议性的核心问题,也是效用主义和道义论间的主要差异之所在。统合效用主义对于“好的就是对的”这个陈述有一套完整周延的说法。而道义论对这个问题的证立不够周延或没有足够的说服力。     

从"管制"到"平衡"--政府与公众理想关系模式的构建及其制度化

论文从行政民主的角度探讨政府与公众之间的理想关系模式及其制度化构建过程 ,将我国在改革之前的政府与公众模式概括为管制模式。论文指出 ,在制度变迁的过程中 ,这一模式日益受到挑战。而在新的制度环境下 ,我国政府与公众的关系模式应该是平衡模式。这一模式的制度化措施包括培育自主的市民社会 ,赋予公众以独立的活动空间 ;促进行政公开 ,建立一个开放负责的政府 ;推进行政法建设 ,抑制行政恣意     

PREFERRING "HOUSEWIVES" TO "FEMINISTS"

Four studies are described outlining the favorability of attitudes toward women. In Study 1, participants indicated their attitudes toward women and men and their construal of the term "women". The results revealed that women were evaluated more favorably than men, but that male right-wing authoritarians (RWAs) who construed women as referring primarily to feminists were least favorable in their attitudes. In Study 2, participants indicated their attitudes toward both "housewives" and "feminists". The results revealed that feminists were evaluated less favorably than housewives, and that the most negative attitudes toward feminists were expressed by authoritarian men. Study 3 revealed that high-RWA males held more negative symbolic beliefs concerning feminists (i.e., beliefs that feminists failed to promote participants'values) and that these beliefs accounted for variation in attitudes among high RWAs and much of the RWA-attitude relation. Finally, Study 4 revealed that high RWAs perceived greater value dissimilarity between them-selves and feminists. The implications of the findings for future research are discussed.     

"石狮"、"风水"与"吉祥"

谁都知道,在古老的中国,不管是衙门、宫殿、庙宇的门前,还是豪宅、大户人家的门口,人们都能看到摆着一对石狮。据说,这对石狮子在许多中国人的心目中,它不但是一种气派的象征,而且还是一种被人认为是好的“吉祥物”。如今,旧时的衙门没有了,但遗留下来的宫殿、庙宇的门前,其中有些石狮仍有保存。然而,想像不到的是,这号称“吉祥物”的石狮今天却开始“走”进某些党政机关的大门口,它们(石狮)在那里时时都在保护着这些政府要员“平平安安”、“吉祥如意”。这不仅使我联想起一些极端的报道,有些政府官员为升迁,请算命先生定位,用风水术为政府…     

"Us" and "Them":

Abstract: In the Aristotelian tradition, politics is a matter of public deliberation over questions of justice and injustice. The Bush administration's response to the terrorist attacks of September 11, 2001, has been uniformly hostile to this notion, and it has instead promoted a jingoistic politics of self‐assertion by an America largely identified with the executive branch of its government. This is doubly disturbing, as the executive branch has sought to free itself from international law, multinational commitments, and domestic judicial regulation, even as it has sought to validate itself by demonizing its enemies. This essay draws out the disturbing echoes here of Carl Schmitt's work of the 1920s, in particular of Schmitt's conception of the sovereign as the ungrounded ground of the law and the political as the site of mortal conflict between friend and enemy. The essay argues that Schmitt's position in the twenties, for all of its evident problems, is superior to that of Bush, Wolfowitz, and Ashcroft in at least two senses: Schmitt condemns the idea of waging war for profit and recognizes that such wars will often be disguised as moral crusades waged against the “inhuman”; and he acknowledges that claiming to fight a war for humanity denies one's enemies their humanity, leaving them open to torture and even extermination.