Was Wittgenstein an Analytic Philosopher?

Abstract: This article first surveys the established views on Wittgenstein's relation to analytic philosophy. Next it distinguishes among different ways of defining analytic philosophy—topical, doctrinal, methodological, stylistic, historical, and the idea that it is a family‐resemblance concept. It argues that while certain stylistic features are important, the historical and the family‐resemblance conceptions are the most auspicious, especially in combination. The answer to the title question is given in section 3. Contrary to currently popular “irrationalist” interpretations, Wittgenstein was an analytic philosopher in all phases of his career, albeit an exceedingly exotic one whose style transcends the limits of academic philosophy in general. On the historical understanding he qualifies because he was influenced by and in turn influenced mainly analytic philosophers. On the family‐resemblance conception he qualifies both because he developed and employed logico‐linguistic analysis and because he initiated the linguistic turn and the distinction between philosophy and science that characterizes one important strand in analytic philosophy.     

宫腔镜发展和应用的哲学思考

宫腔镜技术是现代妇科微创技术,宫腔镜技术的产生和发展是技术目的和技术手段矛盾发展的结果,宫腔镜技术的具体应用过程体现了马克思主义哲学原理的作用。以马克思主义哲学为指导,可使我们在对待宫腔镜应用中的具体问题时,高瞻远瞩,安全、有效地对患者实施诊治,同时,提高自己的综合素质。     

Nietzsche Contra “Self-Reformulation”

Not only do the writings of Nietzsche – early and late – fail to support the pedagogy of self-reformulation, this doctrine embodies what for him is worst in man and would destroy that which is higher. The pedagogy of self-reformulation is also incoherent. In contrast, Nietzsche offers a fruitful and comprehensive theory of education that, while non-democratic and contemptuous of egalitarian aspirations, emerges consistently from his metaphysics and philosophical anthropology. Whatever, then, we might think of his premises, Nietzsche’s philosophy of education represents an attractive model for those who would develop a meaningful, distinctive, and persuasive educational theory. It defines a domain of the possible and then straightforwardly states what is and is not to be done within it – and why.     

Medical education: The training of ethical physicians

This paper suggests that medical education be revised to assist in diffusing potential ethical dilemmas that arise during health care provision. A revised medical education would emphasize the role of the humanities in the training of physicians, especially in light of recent critiques of the canonical scientific model in general, and more specifically in the use of that model for medical training and practice.I wish to thank Dr. Mary Ann Cutter and Melissa M. Amaro for their critical suggestions.     

Metaphilosophical Criteria for Worldview Comparison

Philosophy lacks criteria to evaluate its philosophical theories. To fill this gap, this essay introduces nine criteria to compare worldviews, classified in three broad categories: objective criteria (objective consistency, scientificity, scope), subjective criteria (subjective consistency, personal utility, emotionality), and intersubjective criteria (intersubjective consistency, collective utility, narrativity). The essay first defines what a worldview is and exposes the heuristic used in the quest for criteria. After describing each criterion individually, it shows what happens when each of them is violated. From the criteria, it derives assessment tests to compare and improve different worldviews. These include the is‐ought, ought‐act, and is‐act first‐order tests; the critical and dialectical second‐order tests; the mixed‐questions and first‐second‐order third‐order tests; and the we‐I, we‐it, and it‐I tests. The essay then applies these criteria and tests to a concrete example, comparing the Flying Spaghetti Monster deity with Intelligent Design. For another application, it draws more general fruitful suggestions for the dialogue between science and religion.     

CAN NEUROSCIENCE PROVIDE A COMPLETE ACCOUNT OF HUMAN NATURE?: A REPLY TO ROGER SPERRY

Abstract. In a recent Zygon article (June 1991), Roger Sperry argues for the unification of science and religion based on the principle of emergent causation within the central nervous system. After illustrating Sperry's position with some current experiments, I suggest that his conclusions exceed his argument and the findings of contemporary neuroscience and propose instead a pluralistic, rather than unified, approach to the relations between religion and science necessitated by the incompleteness inherent in any strictly neurological account of human nature.     

The potential of medicine as a resource for philosophy

In addition to the neglect of philosophy by medicine, emphasized in a recent editorial in this journal, there has been an equally important neglect of medicine by philosophy. Philosophy stands to gain from medicine in three respects: in materials, the conceptual difficulties arising in the practice of medicine being key data for philosophical enquiry; in methods, these data, through their problematic character, being ideally suited to the technique of linguistic analysis; and in results, the practical requirements of medicine placing a direct demand for progress on philosophical theory. The future of the relationship between philosophy and medicine depends on the development of a positive two-way trade between them.     

Neo‐Confucian epistemology and Chinese philosophy: Practical postulates for actioning psychology as a human science

The world is growing more interconnected, and Asian societies are increasingly able to play leading roles in global society. However, Asian psychologists and social scientists have yet to draw from their cultural roots to create social sciences able to make a difference in their home societies. This paper articulates an epistemology for the aspirational practice of Height Psychology as a human science informed by Kantian epistemology in dialogue with other philosophies, especially Confucianism and Taoism. The possibility of ‘intellectual intuition’ (direct knowledge of thing‐in‐itself, or noumenon) is allowed in Eastern philosophical traditions that open a more agentic and human‐centred philosophy of science for action that goes beyond natural science epistemologies originating in Cartesian dualism. Kant's practical postulates are invoked to develop a moral and ethical philosophy that through civilizational dialogue can lead to a philosophy of science robustly incorporating culture and human agency. A thought experiment is offered where practical postulates of Chinese culture are held to be yin‐yang cosmology, human‐heartedness, and relationalism. It is argued that these facilitate an holistic science of practice that complements the sophistication of Western methods. Principles and an approach to theory‐building for human science are proposed.     

SCIENCE'S CONCEPTION OF HUMAN BEINGS AS A BASIS FOR MORAL THEORY

Abstract. Niels Bohr stated, and Werner Heisenberg reiterated, that “in the great drama of existence we ourselves are both actors and spectators.” Their emphasis stems from the fact that the entry of human beings into physics as actors constitutes the most fundamental philosophical departure of twentieth‐century basic physics from its eighteenth‐ and nineteenth‐century forerunners. Those earlier theories claimed that our human conscious thoughts are mere witnesses to, or by‐products of, essentially mechanically determined brain processes. In stark contrast, certain conscious decisions that are made by human beings, but that are not determined by any known law, statistical or otherwise, enter irreducibly into orthodox contemporary physical theory. These actions are required to counteract effects of Heisenberg's Uncertainty Principle, which ordains that the physically described process of nature, acting alone, produces not a physical world of the kind we experience but rather a continuous smear of potential possible worlds of the kind we know. This contradiction between theory and experience is resolved in orthodox contemporary physical theory by bringing certain effects of our conscious human choices into the dynamics in essentially the way that we intuitively feel that our conscious intentions affect the physical world, namely, via the effects of our intentional efforts on our physically described bodies. The moral implications of this profound change in physics are discussed.     

How Payment for Research Participation Can Be Coercive

The idea that payment for research participation can be coercive appears widespread among research ethics committee members, researchers, and regulatory bodies. Yet analysis of the concept of coercion by philosophers and bioethicists has mostly concluded that payment does not coerce, because coercion necessarily involves threats, not offers. In this article we aim to resolve this disagreement by distinguishing between two distinct but overlapping concepts of coercion. Consent-undermining coercion marks out certain actions as impermissible and certain agreements as unenforceable. By contrast, coercion as subjection indicates a way in which someone’s interests can be partially set back in virtue of being subject to another’s foreign will. While offers of payment do not normally constitute consent-undermining coercion, they do sometimes constitute coercion as subjection. We offer an analysis of coercion as subjection and propose three possible practical responses to worries about the coerciveness of payment.     

医学灰色文献：开放科学环境下医学信息资源建设的新挑战

开放科学强调不限于最终科研成果的科学研究全过程、全要素的开放共享,其中除正式出版物之外的科学资料与数据被称为灰色文献。灰色文献在科学研究中具有独特的价值,尤其在生物医药领域,灰色文献能起到消除发表偏倚、促进信息透明、支持重复检验、增进科研诚信等作用。医学灰色文献可以划分为常规型、数据型、网络型以及史料和特藏型。在其开发利用过程中,还面临知识产权、数据隐私、质控管理等问题。因此,开放科学时代医学灰色文献资源的建设与管理,对于医学科研和数字健康的发展具有重要的学术价值。

     

RELIGION,SCIENCE, AND NATURE: SHIFTS IN MEANING ON A CHANGING PLANET

Abstract This article explores how religion and science, as worlding practices, are changed by the processes of globalization and global climate change. In the face of these processes, two primary methods of meaning making are emerging: the logic of globalization and planetary assemblages. The former operates out of the same logic as extant axial age religions, the Enlightenment, and Modernity. It is caught up in the process of universalizing meanings, objective truth, and a single reality. The latter suggests that the processes of globalization and climate change break open any universalizing attempt at meaning onto a proliferation of different, evolving planetary contexts. Both science and religion are affected by these changes, and the ways in which they shape our understandings of and relationship to the rest of the natural world are changed.     

The relevance of Rawls' principle of justice for research on cognitively impaired patients

An ethical conflict arises when we must performresearch in the interest of future patients,but that this may occasionally injure theinterests of today's patients.In the case of cognitively impaired persons, thequestion arises whether it is compatible withhumane healthcare not only to treat, but alsoto use these patients for research purposes.Some bioethicists and theologians haveformulated a general duty of solidarity, alsopertaining to cognitively impaired persons, as ajustification for research on these persons. Ifone examines this thesis from the theory ofjustice according to John Rawls, it is revealedthat such a duty of solidarity cannotnecessarily be extrapolated from Rawls'conception of justice. This is at least true ofRawls' difference principle, because accordingto the difference principle only those measuresare justifiable which serve the interest of therespective least well off. Those measures whichwould engender additional injury for the leastwell off could not be balanced by any utilityaccording to Rawls.However, John Rawls' difference principleis subordinate to the first principle,which is that each person has an equalright to the most extensive basic libertycompatible with the same liberty for others.These primary goods are determined by thefreedom and integrity of the person.This integrity of decisionally impaired personswould be in danger if one would abstain fromresearch and thus forego the increase inknowledge related to their disease. Thus onecould conclude, at least from Rawls' firstprinciple, that society must take on a duty toguarantee the degrees of freedom forcognitively impaired persons and thus alsosupport the efforts for their healing.     

THE SCIENTIST AS STATESMAN: BIOLOGISTS AND THIRD WORLD HEALTH

One of the most threatening problems the world faces is the growing poverty crisis and the related human rights inequalities and the spread of diseases in underprivileged areas. Human rights and relief organizations try hard to contain the devastation of these interconnected difficulties. What is the role of the biomedical scientist in this endeavor? The challenges that biomedical scientists face in their research lead us to question whether scientists can go beyond the time‐consuming realm of experimental investigation and engage the issues of society in a more public way. I suggest how the scientist's role can be expanded in our complex and precarious world, introducing the idea of the modern biomedical researcher as scientist, scholar‐philosopher, and statesman for the scientific community and the larger human rights community. I provide examples of where the scientist can interface with human rights organizations, medical doctors, political and civic leaders, and the science‐religion dialogue. My argument reveals the emerging role of the biomedical scientist as one of public service in addition to and beyond the realm of the experimental investigator. This role, however, is formidable, and I list some of the obstacles it entails.     

人体组织和器官捐献补偿的哲学思考

人体组织和器官捐献制度以“康德哲学”作为哲学基础,以“利他主义”作为伦理基础。人体组织和器官捐献补偿首先需要走出康德“目的公式”的哲学迷思与“纯粹利他主义”的伦理困境。通过对美国人体组织和器官补偿模式的介绍,建议我国在人体组织和器官捐献补偿问题上应当采取法定高额的补偿路径,即通过直接的经济补偿与社会福利政策相结合的并存模式,实现有效激励与人之伦理价值保护的统一,合理设计我国的人体组织和器官补偿制度。

     

人与自然关系:作为中西文学发展的重要线索

人与自然关系是文学表现的重要母题。透过文学的发展,可以窥视出人类社会在社会实践推动下所走过的历史道路。本文意在通过中西文学发展中人与自然关系的描写,揭示人与自然关系的变化过程,并在历史的视野中审视生态批判的当代意义。     

Transplantation: Biomedical and Ethical Concerns Raised by the Cloning and Stem-Cell Debate

Transplantation is becoming an increasingly more common approach to treatment of diseases of organ failure, making organ donation an important means of saving lives. Most world religions find organ donation for the purpose of transplantation to be acceptable, and some even encourage members to donate their organs as a gift of love to others. Recent developments, including artificial organs, transplants from nonhuman species, use of stem cells, and cloning, are impacting the field of transplantation. These new approaches should be discussed with bioethical considerations in mind, particularly the notion of human beings as a unity of body and spirit.     

Intersectionality in Clinical Medicine: The Need for a Conceptual Framework

Intersectionality has become a significant intellectual approach for those thinking about the ways that race, gender, and other social identities converge in order to create unique forms of oppression. Although the initial work on intersectionality addressed the unique position of black women relative to both black men and white women, the concept has since been expanded to address a range of social identities. Here we consider how to apply some of the theoretical tools provided by intersectionality to the clinical context. We begin with a brief discussion of intersectionality and how it might be useful in a clinical context. We then discuss two clinical scenarios that highlight how we think considering intersectionality could lead to more successful patient–clinician interactions. Finally, we extrapolate general strategies for applying intersectionality to the clinical context before considering objections and replies.     

Development and global ethics: five foci for the future

In this paper’s first section, I briefly discuss the Journal’s Global Ethics Forum and various ways development ethics (DE) has been related to global ethics (GE). Regardless of which of these three (or other) conceptions of DE and GE one adopts, I believe that we should avoid two partial views of the causes of injustice: (1) “explanatory nationalism,” which “makes us look at poverty and oppression as problems whose root cause and possible solutions are domestic” (Pogge 2002); and (2) “explanatory globalism” in which local and national problems are ultimately due to global factors (and the rich democracies largely responsible for them). In the second section I identify five topics and argue that development and global ethicists should emphasize them and their relations in future work. These future foci should be the following: (1) inequality of power, (2) agency and empowerment, (3) democracy and development, (4) corruption, and (5) transitional justice. A final section concludes.