GENETIC FRONTIERS: CHALLENGES FOR HUMANITY AND OUR RELIGIOUS TRADITIONS

Genetic research and its applications pose a significant challenge today, in particular to religious communities. The most critical challenge is to our understanding of human nature and values. This article surveys the challenges and the resources that the monotheistic religions can bring to bear in response. It is important for those religious communities to communicate to the larger society both their common beliefs and values and the diversity among them.     

重点中学与普通中学学生非智力因素的比较研究

本研究分别对重点中学与普通中学初一、初三年级学生的非智力因素状况进行调查,结果表明初一年级学生的非智力因素水平在两类学校之间不存在差异,而初三年级学生的非智力因素水平在两类学校之间存在着显著性差异（Ｐ＜０．０５）。随着年龄的增长,重点中学与普通中学学生的非智力因素水平都有所发展,但重点中学的学生发展得更好。本研究表明学校的教育环境影响着学生非智力因素的发展。     

OUR CONSTRUCTIONS OF TRAUMA: A DIALECTICAL PERSPECTIVE

The field of mental health has been confronted by issues of psychological trauma since its inception. Throughout its history there have been a host of oscillating and conflicting views on the reality and consequences of many types of psychological trauma. A dialectical stance provides a useful framework with which to consider and work with these contradicting views. Such a stance enables a focus on the total context in which professional narratives of trauma are formed and looks for useful elements from both sides of the debates about trauma. In this article, dialectical thought is applied to professional narratives regarding the prevalence, responsibility, consequences, and treatment of trauma.     

VALUING OUR SELVES

No abstract available for this article.     

OUR COSMIC HERITAGE

Abstract. My conclusions are threefold: The subject of cosmic evolution is my religion. The process of change itself (especially developmental change) is my God. And global ethics and a planetary culture, which cosmic evolution mandates, are the key to the survival of technologically competent life forms, both here on Earth and perhaps elsewhere in the Universe.     

ARE MENTAL STATE WELFARISM AND OUR CONCERN FOR NON‐EXPERIENTIAL GOALS INCOMPATIBLE?

Abstract:   The question I address in this paper is whether there is a version of mental state welfarism that can be coherent with the thesis that we have a legitimate concern for non-experiential goals. If there is not, then we should reject mental state welfarism. My thesis is that there is such a version. My argument relies on the distinction between "reality-centered desires" and "experience-centered desires". Mental state welfarism can accommodate our reality-centered desires and our desire that they be objectively satisfied. My general strategy is, at the level of the value theory, somewhat analogous to the strategy that indirect consequentialism applies at the level of moral obligation theory. To test my argument, I appeal to Nozick's well-known example of the Experience Machine.