真主的确喜欢行善的人北大核心CSSCISSCI

奉普慈特慈的真主之名仁慈的真主在《古兰经》中教导我们说：＂行一个小蚂蚁重的善事者,将见其善报;作一个小蚂蚁重的恶事者,将见其恶报。＂（99：7）还说：＂如果你们行善,那么你们是为自己而行善＂。（17：7）慈善是一种精神理念,慈善是一种道德行为,慈善是一种社会责任。     

初中生学业错误的实然观与应然观关系研究

运用《初中生学业错误实然观问卷》和《初中生学业错误应然观问卷》调查了453名初中生的学业错误观,结果表明：（1）初中生学业错误的实然观与应然观均表现出显著的年级特征和性别差异;（2）初中生学业错误的应然观对实然观具有显著正向预测效用。     

What Can Artificial Intelligence Learn from Wittgenstein＇s On Certainty？.

Meta-philosophically speaking, the philosophy of artificial intelligence （AI） is intended not only to explore the theoretical possibility of building ＂thinking machines,＂ but also to reveal philosophical implications of specific AI approaches. Wittgenstein＇s comments on the analytic/empirical dichotomy may offer inspirations for AI in the second sense. According to his ＂river metaphor＂ in On Certainty, the analytic/empirical boundary should be delimited in a way sensitive to specific contexts of practical reasoning. His proposal seems to suggest that any cognitive modeling project needs to render the system context-sensitive by avoiding representing large amounts of truisms in its cognitive processes, otherwise neither representational compactness nor computational efficiency can be achieved. In this article, different AI approaches （like the Common Sense Law of Inertia approach, the Bayesian approach and the connectionist approach） will be critically evaluated under the afore-mentioned Wittgensteinian criteria, followed by the author＇s own constructive suggestion on what AI needs to try to do in the near future.     

马礼逊与中国文化的对话——《马礼逊文集》出版感言

基督教在华传教与中西文化的交流和对话,是中国学术界在思想认知上分歧较大的问题。人们通常较为强调在政治领域的社会及文明冲突,以及基督教由此而有的负面影响。但从人类文化交流的角度来看,也必须注意基督教对中西文化交流的历史推动和在中西文化对话中的积极参与。本文以《马礼逊文集》的出版为契机,从马礼逊在近代中西文化交流与对话中的作用及意义来思考基督教在华存在和在中国文化中如何定位等问题,以便能为正确处理今天基督教与中国社会文化的关系提供思路和启迪。     

The Meaning of ＂Existence＂ and the Contingency of Sense

In this paper I argue first for a revisionary ontology, that is, for an understanding of ＂existence＂ as the property of a field not to be empty. In this context, I distinguish between ＂metaphysics＂ （the theory of totality or of fundamental reality） and ＂ontology＂ （the systematic investigation into the meaning of ＂existence＂）. In the second part, I provide a sketch for a corresponding revisionary theory of the modalities in light of the new ontology proposed.     

Principle,Knowledge, and Personality： Some Reflections on ＂the Good＂ according to Plato

This paper focuses on Plato＇s ＂Form of the Good,＂ or ＂the Good,＂ with an interest in Plato＇s riddle that ＂the Good is the One.＂ Unlike the traditional approach to explaining the Good in the Republic as ＂rational order＂ or a unity of Forms, this ]paper argues that the Good is the unique transcendent principle, like the apex of a hierarchy, but does not encompass the whole structure. According to its Ontological position, its multiple facets （functions） include the Ontological foundation of uniting ＂to be＂ and ＂ought to be,＂ the ultimate source of knowledge, and the Ideal goal of uniting the common good and individual goods. The practical dimension of the Good is highlighted in exploring the lifelong study of the Philosopher-Kings and their political personality. It is also pointed out that ＂sudden enlightenment＂ plays an important role in their path toward the Good. Finally, this paper proposes that the Good should be the a priori beginning of education and the end of the practice of virtues in the community.     

The Future of Psychology： Evolutionary Approach to Scientific Psychology

＂Evolutionary psychology is an approach to psychology, in which knowledge and principles from evolutionary biology are put to use in research on the structure of the human mind＂ （Cosmides ＆ Tooby, 2001, p.1）. The approach can be used to study and to provide broad theoretical framing of nearly all of the issues and topics within the traditionally defined fields of psychology. The 19 papers included in this special issue on evolutionary psychology are written by leading scholars in the field and address topics that can be organized by the familiar divisions of cognitive, developmental, and social psychology.     

人类文明新形态的内涵要义和样本特征

人类文明新形态是中国共产党团结带领中国人民在推进中国式现代化进程中创造的文明新样本，是中华文明演进发展的最新形态，是具有中国特色、反映新时代需要和符合人类文明发展规律的社会主义文明范式。人类文明新形态在内容上包括以全体人民共同富裕为核心价值目标的物质文明、以人民为中心的政治文明、以社会主义核心价值观为引领的精神文明、以公平正义和人的全面发展为主旨的社会文明、以人与自然和谐共生为旨归的生态文明。人类文明新形态以马克思主义为指导思想，以中国共产党的坚强领导为根本政治保证，以文明要素创新为重要标识，以吸收和借鉴古今中外优秀文明成果为发展路径，以有机统一性为总体特征，以中华伦理文明为伦理内核，受内外动因驱动，兼具实然性和应然性。     

陈独秀与基督教

本文论述一个无神论者对基督教义的认同，是中西文化交融的表现。陈独秀区别基督教（教义）与基督教会是两回事，又把基督教义一分为二：＂有罪＂与＂赎罪＂不能自圆的矛盾，将使其失去存在的价值；博爱、牺牲等美德为世界人类所共有。为了振兴中华民族，从异文化中吸取耶稣无私奉献的伟大人格精神，作为他组织政党的精神基础。认为宗教性是无＂信神＂内核的信仰，它可以促进社会进化，也可为因循守旧所用。     

信仰乃道德之本

一切道德的根本问题是其应然性与实然性的关系问题。所谓道德的应然性,是决定道德之为道德的、包括道德的本源性、目的性、价值性、动办性等在内的本质特征,主要包括道德存在的文化根据、道德规范体系建构的精神条件、道德标准的界定、道德作用的精神动力等问题,也就是一定道德文明得以建构的缘由及其应然状态。所谓道德的实然性,是指道德在与经济、与日常生活、与人际行为相关联的实际运动中呈现出来的具体特征特性的总和,主要包括道德与经济的协调性(或背反性)、道德与日常生活的互动性、社会的道德水准和个体道德意识结合的程度等方面。道德实然性是道德的现象特征,显现为道德的现实运行状况．     

未来教育的四大支柱

联合国教科文组织提出了未来教育的四大支柱，即学会认知（Learning to know）、学会做事（Learning to do）、学会共同生活（Learning to live together）、学会生存（1earning to be）。因此，青少年的成长即是在四个方面增加力量，即增加认知事物的能力、增加动手做事的能力、增加与人相处的能力、增加改善生存状况的能力。     

Introduction to the Special Theme： Finding out the Contemporary Value of Marx＇s Philosophy

Theorists in the period of the Second International mostly regarded Marx＇s theories as an empirical science but refused to admit the existence of ＂Marx＇s philosophy.＂ Marx himself also held the idea of ＂abolishing philosophy＂ and in The German Ideology, he even drew an analogy comparing the relationship between philosophy and empirical science and that between masturbation and actual sexual love. Since Plekhanov, and particularly since Lenin, Dialectical Materialism has been considered to be synonymous with Marx＇s philosophy. Early Marxists from Luk~ics and Gramsci to Korsch were all against the trend that theorists of the Second International consigning Marx＇s theories to empirical science, but, at the same time, they also objected to systemizing Marx＇s philosophy in terms of Dialectical Materialism （they even traced the origin of this approach back to Engels）, and, as the result, they created a new interpretive approach to Marx＇s ＂praxis philosophy.＂     

论“医学目的讨论”与医学教育改革

本文概述了“医学目的”的讨论,以及当前医学教育背离医学目的的表现,如临床医学与预防医学分离;课程设置仍因循生物医学模式;教学内容与培养目标脱节;重专业技术传授,忽视人文精神与文明素质的养成;基础与临床教学的截然分野;以课堂与教师为中心的传统教学模式;专业面狭窄和专业设置过细;学制与学位不利于和国际接轨等。并根据医学目的,提出了医学教育改革的设想与对策     

“要有创造性”指导语效应及其对创造性教学的启示

“要有创造性”指导语效应（effects of explicit instructions to“be creative”）,是指在创造力测验或实验任务中,明确要求“要有创造性”（be creative）的指导语,能够促进被试的创造性表现的现象。该效应的理论解释主要有最大化表现理论、目标设置理论和注意控制理论。在指导语中对“创造性”作出解释、创造性任务的类型以及被试特征,都会影响“要有创造性”指导语效应的产生。在创造性教学过程中,可以根据“要有创造性”指导语效应发生的机制,从设置创造性目标、根据任务特征施加精细指导、结合学生特征实施个性化教学三个方面,设计创造性活动,以促进学生创新能力的发展。     

Plato the Democrat？ Some Thoughts on the Politics of the Laws

In the Laws （which Plato calls his ＂second-best society＂） Plato asserts that the best attainable form of society will combine the better features of autocracy and democracy. The democracy will be one where aidos （＂respect＂） will be a prominent feature, as will be the rule of laws underpinned by the belief that God, not man, is the measure of all things. Unlike in the Republic, the accumulation of wealth and property will be the right of all citizens, including rulers. But it will operate under strict limits： a maximum of four quanta of property will be allowed by any citizen, while a minimum of one （which will provide a good life though perhaps not a rich one） will be guaranteed. The affinity of such a view with that of John Rawls is striking. The article ends with a brief interview between the reader and Plato, in which some of the above issues are discussed.     

久远的文明：以往的现实，当今的挑战

在其关于当今世界的教科书（1963年初版,1987年在作者去世后以《文明史纲》为书名再版）的开篇,费尔南·布罗代尔提醒我们说,civilisation（文明）一词具有多种含义,其用法在不同语言之间并不相互对应,因而经常造成翻译上的困难。这个词出现在18世纪中叶的法国,当时与“野蛮状态”形成了对照。“高贵的野蛮人”就被贬为后一范畴,尽管启蒙思想家因其生活方式的纯正性而将他们理想化。     

19世纪美国传教士中国观建构之文化心态论析

19世纪美国来华传教士建构中国观的背后,呈现着多元复杂的文化心态,蕴含着"东方主义"思维模式下将中西文化作二元对立的视界分野;在西方殖民主义全球扩张浪潮下的文化霸权心态;基督教"普世主义"思想与实践过程中的"救世主"心态以及为了国内舆论宣传鼓噪而建构"异教"形象的思想动因等,深刻反映近代中国在西人思想观念与文化语境中被肆意"他者化"的特质。     

年轻的活力 海南佛教印象北大核心CSSCISSCI

一叶孤悬的海南,在交通不便的古时,大约也只有靠＂远来谪宦、飘蓬逐客＂来传播中原文明。时至清代,这种局面也未曾有太大的改观。＂万里琼州路,凄凉独去船。＂（清·孙枝蔚：《送丘曙戒侍讲赴岭南》）,可以想见时人去琼州（海南的古称）的凄凉心境。可是海南又被称为＂琼岛＂：＂琼＂为＂美玉＂,＂琼岛＂即是＂仙岛＂,所谓＂琼岛会群仙＂,     

龙门山天主教传播的三阶段特征——“白鹿领报修院”的百年发展

中西文化对话始于天主教来华传播,其代表性寺院模本的百年发展,表明天主教在不同历史时期,具有不同的阶段性传播特征。本文以川西龙门山“白鹿领报修院”为典型案例,考察了天主教在中国西部内陆龙门山传播的三阶段特征,即冲突时期的扩张,隐休时期的幸存,融合时期的新生。     

试论艾儒略传播基督教的策略与方法

继利玛窦之后来华的著名意大利耶稣会士艾儒略（ＪｕｌｉｏＡｌｅｎｉ,１５８２—１６４９）在福建活动达２５年之久,使元代以后一度沉寂的天主教重在福建得以传播和发展,为中西文化交流作出了贡献。本文试就艾儒略所传播的基督教神学和教义作一些探讨,由此来看基督教与中国文化的接触与冲撞、融合与相斥、改造与发展。