末法到来

中国净土宗的成立,其背景是末法思想的出现-这是由于人们产生了佛教将要灭亡的危机意识。公元440年至441年中国佛教史上出现了第一次灭佛事件,北魏太武帝镇压佛教,破坏寺院．焚烧经典,逼迫佛教徒还俗。这一事件称为北魏废佛。由此,在佛教徒中产生了强烈的危机意识。     

On Stage with Gunk

A structure is temporally gunky just in case all of its temporal parts have proper temporal parts. Joshua Stuchlik [2003] objects to the stage theory of persistence from temporal gunk by arguing that the former requires instantaneous entities while the latter precludes them. It is argued here that stage theory can accommodate temporal gunk by invoking short-lived persisting stages. However, a new and more serious problem for stage theory is not far to seek. The short-lived stages that are needed to accommodate gunk accord with stage theory only if they are appropriately qualitatively static. The problem is that, unless stage theory abandons much of its dialectical force, some of the required stages fail this condition. Thus, Stuchlik is right that gunk shows a large class of worlds not to be stages, but wrong about which worlds these are.     

Reaching a verdict

Two experiments, using a mock legal case, confirmed the causal role of arguments in verdict decisions and explored the process involved. Experiment 1 showed that verdicts varied with the strength of counter-arguments and Experiment 2 showed that the use of background information that undermined such arguments determined the verdict reached. Such results confirm the causal role of arguments but do not speak to the representations constructed. In both experiments we analysed the reasons proposed for verdicts. Participants generally represented the state of affairs, and conjectured state of affairs, to which the arguments referred. Experiment 2 also asked participants about the number of causal possibilities they envisaged. Confidence in the verdict was moderated by the strength of counter-arguments but in different ways for those who envisaged a single causal account as opposed to two causal accounts. In the former case, confidence decreased with the rated strength of counter-arguments. In the latter case, confidence increased. We suggest that verdicts are abductive explanations of the events generated through a process of mental simulation.     

Reaching the Champions of Social Justice

Since the formation of the World Council of Churches (WCC) in 1948, the ecumenical voice against social injustice in the church and society has been strengthening. As one expression of unity among the fellowship, the WCC embarked in 2013 on a Pilgrimage of Justice and Peace to work, pray, and walk together for life-affirming economies, climate change, nonviolent peace building, and reconciliation and human dignity. Champions of these issues exist within the ecumenical movement. Yet one also finds that champions of one theme are pushing back on another theme. Sometimes it is due to diversity of contexts and biblical and theological interpretations. At other times it is due to unconscious bias about the holistic nature of God's mission of justice for all God's people and creation. This paper grapples with this question: Why are people who are so alive to economic and ecological injustice sometimes blind to racial and gender injustice? To answer this, I explore the existence of conscious and unconscious bias despite the many powerful ecumenical statements that have been issued on racial justice.     

Reaching while walking: Reaching distance costs more than walking distance

Surprisingly little is known about how people plan and control everyday physical actions, such as walking along and picking up objects. In order to explore this topic, we conducted an experiment in which university students were asked to pick up a common object (a child’s beach bucket) that stood on a table several meters from the participant’s start position. The bucket stood either on the left side, in the middle, or on the right side of the table and, depending on instructions, was to be carried to a farther target whose horizontal position was also varied. The questions were which side of the table the participant would walk along when picking up the bucket and which hand the participant would use to pick up and carry the bucket. Participants, most of whom were righthanded, preferred to walk along the left side of the table and to pick up the bucket with the right hand, although they departed from that preference when the reaching distance across the table was uncomfortable or if the target was too far to the right. The data were well fit with a mathematical model that included a right-hand bias and an estimate of functional distance that expressed the cost of reaching over some distance as approximately twice the cost of walking over the same distance.     

On How to Get Beyond the Opening Stage

Any well-structured argumentative exchange must be preceded by some preparatory stages. In the pragma-dialectical four-stage model of critical discussion, the clarification of issues and positions is relegated to the confrontation stage and the other preparatory matters are dealt within the opening stage. In the opening stage, the parties involved come to agree to discuss their differences and to do so by an argumentative exchange rather than by, say, a sequence of bids and offers. They should also come to agree on the rules of dialogue, on roles, on logical principles, on types of argument, and on the propositions that can be used as basic premises. All in all, a lot of work needs to be done before the first topical argument can be put forward. Especially the opening stage seems prone to further disagreements and protracted discussions, e.g., about the admissibility of particular kinds of argument or particular basic premises. There is also the problem that a successful opening stage threatens to settle matters beforehand and thus put the argumentation stage out of business. The paper suggests some measures that could alleviate the workload of the opening stage, without making the argumentation stage otiose.     

Perception of Maximum Reaching Height When the Means of Reaching Are No Longer in View

Previous research has shown that perception of maximum reaching height is relative to reaching ability even when the means of performing this behavior would bring about (future) changes in reaching ability. Two experiments investigate whether this continues to be the case even when the means of reaching are no longer in view. The results show perception of maximum reaching height reflects impending changes to reaching ability both when the means of performing the reaching task (and changing reaching ability) are present and when they are no longer in view. The results are discussed in the context of prospectivity, retrospectivity, and flexibility—3 fundamental hallmarks of goal-directed behavior.     

On the assessment of genetic technology: Reaching ethical judgments in the light of modern technology

The “Model for Reaching Ethical Judgments in the context of Modern Technologies — the Case of Genetic Technology”, which is presented here, has arisen from the project “Ethical Criteria bearing upon Decisions taken in the field of Biotechnology”. This project has been pursued since 1991 in the Zentrum für interdisziplinäre Technikforschung (ZIT) of the Technical University of Darmstadt, with the purpose of examining decision-making in selected activities involving the production of transgenic plants that have a useful application. The model is the basis of an outline for interviews to investigate how far decisions concerning the development of such plants with genetic techniques take ethical criteria into account. It was necessary to design this new model because other models for reaching judgments of this kind were not conceptually suited for concrete application. This model represents a problem related approach and combines methodological with substantive typology. In this it differs from comparable models for reaching ethical judgments.     

第三代新儒家对儒学的诠释与创新

第三代新儒家在儒学诠释与创新中做出了超迈前贤的成就,代表了现代新儒学发展的四个新趋向:儒学本位坚持下的思想多元化的倾向;对知识论的注重与方法论的自觉,彰显"道问学"的转向;凸显批判精神和对话意识;批判"现代性"与"后现代"的儒学重建方向的肯定.与此同时,其思想也存在着内在的紧张.     

The Third Ghallughara: On the Sikh Dilemma Since 1984

This article examines the enduring impact of 1984 tragedy upon the Sikh community. After outlining the initial reaction to the Government of India's army action in the Golden Temple Amritsar, it looks at some of the ways common Sikhs made sense of the loss of the Sikh heritage and the hurt of desecration of their holiest shrine. While the Indian stately discourse enforced by the media tried to justify its ghastly action, this was challenged, by a section of the Sikh elite. Even after three decades the reverberations of the tragedy seem unending, reminding Sikhs individually as well as collectively about the precarious public space available for community's cultural, linguistic, and political expressions. The article points towards the persistent dilemma of the Sikh elite as it makes sense of various compulsions, choices, and strategies in the postcolonial Indian polity.     

论我国第三部门的成长与社会资本的建构

上世纪 90年代以来 ,“社会资本”问题日益为学术界所关注 ,它主要是指建立在信任和互助合作基础之上的社会关系网络。这是社会发展所必需的资本之一。我国第三部门的发展与社会资本存在着结构性的制约与依存关系。目前 ,我国第三部门的生存和发展环境仍然存在很多障碍和困难 ,这对我国社会资本的建构形成了一定的制约。因此 ,需要大力培育我国的第三部门 ,推进政府与公民、政治国家与公民社会的良好合作 ,从而促进我国社会资本存量的提升 ,并最终促成我国善治的实现     

Stress Management and Wellnesss Reaching Beyond the Counselor's Office

This article discusses the use of a course offering academic credit as a vehicle for a health-oriented primary prevention strategy within a university.     

论宗教道德在社会主义阶段的变化及作用

宗教伦理和道德学说是宗教教义的一个重要内容,也是社会伦理道德的一个重要组成部分。宗教的伦理思想和道德学说是宗教修行实践的指导,是宗教徒日常生活中的行为规范和原则,对宗教的发展和流传起着重大的促进和推动作用。从某种程度上说,宗教的伦理思想和道德说教比起宗教的其他神学理论,对教徒的精神生活和社会生活起着更重要的作用。 在当前,要充分发挥宗教道德中的积极因素,积极引导宗教与社会主义社会相适应,对宗教教义及宗教道德学说作出新的阐述和诠释,使之能更加适应社会和历史的发展。