THE FATE OF INDEPENDENT THOUGHT IN TRADITIONAL CHINA

China, like a huge dragon, gobbles all in its path. Like a huge vat, dyes all the same color. Sun Jingxuan, A Spector Prowls Our Land (1980)     

略论中国古代教育心理思想发展的特点和成就

本文论述了两个问题:一是中国古代教育心理思想发展的四个基本特点,即:它是教育实践的产物,以儒学家派为主体,涉及到教育中的全部心理问题,未形成完整的结构体系。二是中国古代教育心理思想发展的六大成就和贡献,即:提出了学知论和性习论,初步揭示了学习过程的实质和规律,初步探索了品德结构和德育过程,初步总结了一套学习和德育的原则、方法,初步考察了非智力因素的作用,提供了总结经验的研究方法。     

SOME PRAGMATIC TENDENCIES IN THE THOUGHT OF WANG YANG-MING

One of the chief benefits to civilization stemming from comparative studies of different philosophical traditions is the possibility of discovering convergences of opinion which offer evidence of continuity in human experience across cultural boundaries and thus provide some measure of corroboration for these opinions. This, of course, is not to say that important divergences of opinion should either be ignored or politely passed over. On the contrary, the more clearly differences are apprehended, the more likely it is that they can be discussed for the purpose of determining whether they may be complementary rather than contradictory. The convergences, however, insofar as we can discover them, should be given the attention they deserve since they transcend boundaries and point in the direction of a deeper unity pertaining not only to this or that particular tradition but to the cause of humanity itself.     

关于我国甲级女篮队主教练领导行为的研究

本文按照制定量表的原则、标准及方式制定出符合我国甲级女篮队实际情况的《队员对主教练领导行为评价表》。该表的信度和效度的检验结果均达到了心理测验标准化的要求。通过对该量表进行R型因子分析,确定出主教练的领导行为主要是由七个维度构成的。他们在七个维度上的因子得分,可定量地评定出主教练的领导行为水平。     

ON THE BUDDHIST TRUTHS AND THE PARADOXES IN POPULATION ETHICS

Starting point The starting point of this paper is the following citation concerning the state of contemporary population ethics:

Most discussion in population ethics has concentrated on how to evaluate populations in regard to their goodness, that is, how to order populations by the relations ‘is better than’ and ‘is as good as’. This field has been riddled with paradoxes which purport to show that our considered beliefs are inconsistent in cases where the number of people and their welfare varies. (Arrhenius 2004, 201)

Type of problem The best known and most discussed example shattering our intuitions is Parfit's Mere Addition Paradox. This paper explores the potential of the Buddhist Truths to answer the following questions: What is at the source of the Mere Addition Paradox? and Why are paradoxes unavoidable in population ethics?

Results The comparison of classical utilitarian and Buddhist intuitions demonstrates the close tie between intuitions and interests. The perplexing Buddhist intuition about non-existence can be explained (except for metaphysical reasons) by a radically different priority given to survival. The method of measuring the quality of life is not decisive for the existence of paradoxes; the Buddhist axiology changes but does not remove counter-intuitive combinations. If the conflict of interest (quantity versus quality) is described within a two-parameter model, it causes conflicting intuitions; in axiologies that favour quantity (utilitarianism) or quality (perfectionism), the conflicting intuitions inevitably lead to paradoxes. In order to find a compromise, one would have to find a universal interest and a corresponding universal intuition; the obvious candidate to meet this request is sympathy but, since there is no universal consensus on the desirable degree of sympathy, the normative force of such an approach is limited. Breaking out of the two-parameter model and accepting the incommensurability of certain qualities threatens the normative claim of population ethics.