Ontological Parity and/or Ordinality?

The principles of ontological parity and ordinality have distinct functions in Buchler's ontology. Ontological parity could be independently subscribed to, whereas ordinality signals the positive conception of the nature of reality as irreducibly complex or indefinitely related, which Buchler's metaphysical system seeks to articulate. Both principles inform Buchler's system, but each has a distinctive function. They are not, I suggest, necessarily at odds with one another, as some critics claim. I do identify several difficulties that follow from (1) the level of generality claimed by Buchler and (2) the claim of irreducible complexity or indefinite relatedness.     

Religious Ethics, History, and the Rise of Modern Moral Philosophy: Focus Introduction

In this introduction to a cluster of three articles on eighteenth-century ethics written by Mark Larrimore, John Bowlin, and Mark Cladis, the author maintains that although the broad narrative tracing the emergence of a religiously neutral or naturalistic moral language in the eighteenth century is a familiar one, many central questions concerning this development remain unanswered and require further historical study. Against those who contend that historical study is antecedent to, but not part of, the proper substance of religious ethics, the author argues that historical and normative studies are interdependent, each helping to define the questions central to the other. The introduction concludes with an overview of the three articles and suggests ways in which religious ethicists can, in the future, make a distinctive contribution to the history of ethics.     

Is there evidence of robust,unconscious self-deception? A reply to Funkhouser and Barrett

Robust self-deception, in Funkhouser and Barrett’s sense, consists in the strategic pursuit of the goal of misleading oneself with respect to some proposition. Funkhouser and Barrett’s thesis is that an evaluation of the relevant empirical literatures reveals that the unconscious mind engages in robust self-deception. If Funkhouser and Barrett are correct, the psychological evidence vindicates an account of self-deception that challenges the orthodox motivationalist approach and makes clear the distinction between self-deception and other forms of motivated belief formation such as wishful thinking. The aim of this paper is to show that the evidence adduced by Funkhouser and Barrett fails to establish the existence of robust, unconscious self-deception.     

社交焦虑的现象学分析：自欺与羞耻

社交焦虑发生于人与人的互动中,涉及人的存在问题。人的自为的存在决定了人的绝对自由。作为与我同样具有超越性的他人通过注视将我的自为存在降格为自在存在,并以此否定了人的自由又肯定了人的自由。在社会化过程中,他人注视转变为幻想式的自我注视。羞耻作为一种只能指向自我的情绪,涉及自我边界与负性评价。社交焦虑是对羞耻激发可能性的担忧。自欺既通过隐藏对注视的需要而维护了自我边界,肯定了我的绝对自由,又满足了自我对注视的幻想。自欺既是羞耻的应对方式,也是羞耻的再生产方式。     

Autonomy and the Normativity Question: Framing Considerations

Abstract

An initial interest in the question of whether one can autonomously choose to be non-autonomous has developed into the broader question of whether there are any normative commitments that necessarily attend being autonomous. This paper argues that reflection on this issue has been systematically hampered by a failure to realize that the normativity question does not delineate a single line of inquiry, but rather several different such lines; and that these differences depend on how certain key concepts embedded in the question are understood. The paper concludes by noting several lines of future research suggested by the present work.     

反馈对自我欺骗的影响：来自ERP的证据

本研究主要探讨反馈类型和反馈效价对自我欺骗的影响。实验1采用前瞻范式探究不同效价的模糊反馈对自我欺骗的影响, 结果发现, 相比于无答案提示组, 有答案提示组的被试在积极模糊反馈的条件下显著地提高测试2第二阶段的预测分数(自我欺骗的程度加重)。实验2探究不同效价的精确反馈对自我欺骗的影响, 结果发现, 相对于无答案提示组, 有答案提示组的被试在消极精确反馈条件下显著地降低测试2第二阶段的预测分数。实验3采用ERP技术探究反馈类型和反馈效价影响自我欺骗的内在机制, 结果发现, 模糊反馈条件下的自我欺骗诱发较大的P2成分、诱发较小的N1和N400成分; 以及发现自我欺骗在额区的效应较大。总之, 这些研究结果表明可能积极反馈促进个体的自我欺骗产生, 消极反馈削弱个体自我欺骗的产生; 积极模糊反馈能够进一步促进了个体自我欺骗的产生。这些研究结果还表明自我欺骗产生的背后机制可能是自我膨胀。     

传染病史的研究趋向与视角

从社会文化史、当代史、全球史等多重视角,评述了传染病史研究的历史脉络、主要方法和前沿趋势。20世纪中期,随着年鉴学派和社会史研究方法的兴起,疾病史研究开始转向社会文化史、政治史与经济史的交叉领域,强调疾病对社会结构、文化观念以及政治决策的深刻影响。还分析了后现代主义影响下,疾病史研究逐步关注疾病传播的全球性、跨文化特征及当代流行病的国际化视角。最后,总结了疾病史研究领域逐渐走向多学科交融、跨区域比较的趋势,为当代和未来的疾病史研究提供了启示和框架。     

‘Close,not close’: Migrant artists negotiating transnational mother-daughter intimacies

The feminisation of migration is contributing to growing awareness of the transformation of familial subjectivities and emotional terrains as a result of transnational movements. The emotional lives and identities of women have often been at the forefront of these investigations. However, the female roles investigated are largely limited to those of mothers and domestic workers. In this paper, we explore how another gendered identity has also been transformed by international migration: that of the daughter. We avoid repeating analyses of the gendered experiences of domestic workers by drawing on an analysis of research conducted with young female artists who are first or second-generation migrants. Reflecting on research interviews and examples of their work exploring mother-daughter relationships, we consider how independently mobile young women navigate the emotional and geographic distances in their intimate relationships with their mothers, both within and beyond their artistic works. We argue that the navigation of ‘close, not close’ relationships with their mothers shapes their gendered subjectivities by informing the social and cultural identities they enact across the distances of generations on the one hand, and of nations, on the other.     

医师专业精神与医学伦理学

医学伦理学与医师专业精神的历史发展轨迹都本源于医学,基础都是医学。二者不是同时出现的。在很长时期内,医学伦理学是以医师的个人品德的面貌面世的,医学的宗旨和使命,是通过医师的执业动机与态度表现的,两者的使命和主旨内涵是同一的。但医学伦理学不能等同于医师专业精神,作为谋生手段的职业性能和发展医学的历史使命同时也蕴藏于医师专业精神中。两者的差异处理不当可能造成医学伦理学与医师专业精神的矛盾和纠葛。医学伦理学旨在“言”,医师专业精神旨在“行”,医学伦理学有赖于忠于医学职业操守的医生的实践。“言”与“行”的统一,好医学目标的实现,是两者的理想归宿。