论马克思实践哲学的政治意蕴

In order to deepen the studies on the philosophy of practice, it is essential to explore the political significance of Marx's philosophy of practice. Marx's philosophy of practice is rooted in the problem of modernity and the separation between “individual subjectivity” and “societal community” in the modern context is the basic background of Marx's practical philosophy. It is the basic interest of Marx's philosophy of practice to find a way to end this separation via critique of civil society. Therefore, Marx's philosophy of practice has a clear significance, which manifests in the following aspects: one is “liberation politics,” and the other, “the regulatory mode of the socio-political institution.” Translated by Zhang Lin from Zhexue Yanjiu 哲学研究 (Philosophical Research), 2007, (1): 3–10     

儒学的现代意义

As we enter the new millennium, it has become more important to review and discover ancient wisdom. The project to build a harmonious society requires us to know our own “culture.” The biggest conflicts we human beings face are the conflicts between man and nature, man and man (man and society), and body and mind. The three philosophical propositions, “the unity of Heaven and man,” “the unity of self and others,” and “the unity of body and mind” of Confucianism may provide precious insight in dealing with the three above-mentioned conflicts, and we should pay special attention to these resources. Translated by Yan Xin from Jianghan Luntan 江汉论坛 (Jianghan Tribune), 2007, (1): 5–14     

Engagement Agents in the Making: On the Front Lines of Socio-Technical Integration

This commentary builds on Haico te Kulve and Arie Rip’s (2011) notion of “engagement agents,” individuals that must be able to move between multiple dimensions, or “levels” of research, innovation, and policy processes. The commentary compares and contrasts the role of the engagement agent within the Constructive Technology Assessment and integration approaches, and suggests that on-site integration research represents one way to transform both social and natural scientists into competent and informed “engagement agents,” a new generation of researchers that possess the knowledge and capacities to forge “novel linkages” between the oftentimes disparate terrains of science, politics, and policy.     

Bilingual Therapeutics: Integrating the Complementary Perspectives and Practices of Motivational Interviewing and Dialectical Behavior Therapy

Informed by the practice of code-switching or style-switching in linguistics, “bilingual therapeutics” is proposed as the complementary integration of two evidence-based practices in psychotherapy: motivational interviewing (MI) and dialectical behavior therapy (DBT). Unique features of MI and DBT are presented, current research of each practice is reviewed, and their similarities and distinctions are discussed. It is proposed that fluency in both “languages” of MI and DBT may usher in a new therapeutic perspective to enhance client case conceptualization, illuminate subtleties of the therapeutic process, and foster more intentional and deliberate practitioners. Specifically, MI and DBT code-switching may help recruit and retain clients in formal treatment (e.g.,”speaking” MI more prominently to prepare clients for 12-month standard DBT) and promote consultation among therapists. The complementary integration of MI and DBT also suggests the emergence of a linguistic “third space,” including “spirit as synthesis” and “improvisational dance.”     

Assessing the state of organizational safety—culture or climate?

This article explores the concepts of safety culture and safety climate in an attempt to determine which is the more useful for describing an organization's “state of safety.” From a review of the literature purporting to measure safety culture or safety climate, it is argued that, although the two terms are often interchangeable, they are actually distinct but related concepts and should be treated accordingly. The term “safety climate” best describes employees' perceptions, attitudes, and beliefs about risk and safety, typically measured by questionnaire surveys and providing a “snapshot” of the current state of safety. “Safety culture” is a more complex and enduring trait reflecting fundamental values, norms, assumptions and expectations, which to some extent reside in societal culture. The expression of these “cultural” elements, perhaps, can be seen through safety management practices which are reflected in the safety climate. Basically, measurement of safety culture requires in-depth investigation including an analysis of how organizational members interact to form a shared view of safety.     

Understanding risk: A guide for the perplexed

Over the course of the past decade, neurobiologists have become increasingly interested in concepts and models imported from economics. Terms such as “risk,” “risk aversion,” and “utility” have become commonplace in the neuroscientific literature as single-unit physiologists and human cognitive neuroscientists search for the biological correlates of economic theories of value and choice. Among neuroscientists, an incomplete understanding of these concepts has, however, led to a growing confusion that threatens to check the rapid advances in this area. Adding to the confusion, notions of risk have more recently been imported from finance, which employs quite different, although formally related, mathematical tools. Of course, the mixing of economic, financial, and neuroscientific traditions can only be beneficial in the long run, but truly understanding the conceptual machinery of each area is a prerequisite for obtaining that benefit. With that in mind, I present here an overview of economic and financial notions of risk and decision. The article begins with an overview of the classical economic approach to risk, as developed by Bernoulli. It then explains the important differences between the classical tradition and modern neoclassical economic approaches to these same concepts. Finally, I present a very brief overview of the financial tradition and its relation to the economic tradition. For novices, this should provide a reasonable introduction to concepts ranging from “risk aversion” to “risk premiums.”     

Prospects for a Cultural-historical Psychology of Intelligence

The ideas of cultural-historical psychology have led to a new understanding of the human psyche as developing in the process of the subject acting in social and historical contexts. Such a “non-classical” reinterpretation of psychological concepts should be based on a theoretical and philosophical framework in order to explain genetic sources of these concepts. For this purpose, Il’enkov’s philosophy is of great significance. This is illustrated by discussing a possible cultural-historical understanding of the concept of intelligence. “If we enrich Vygotsky’s ideas with Il’enkov’s basic postulates, modern psychology and pedagogy will take a considerable step forward in study of the genesis and development of consciousness and of the individual subject of activity” (Davydov 1998, 92).     

Some philosophical thoughts on the nature of technology

Much of the effort put into discovering or defining the nature of technology has been along “party lines,” for example, either favoring technology or not. Although there is a clear divergence in the stand that various authors take with respect to this topic, I believe they share a common assumption, namely, that there is such a thing as “the essence” or “nature” of technology. My claim in this paper is that the broad use to which we put the term “technology” is better understood on the model of “family resemblance,” a model put forward by Ludwig Wittgenstein, than it is on models that utilize the notion of “essence” or “nature.” Not only does the family resemblance model serve us better in understanding the wide variety of uses of the term, but it also helps to ameliorate the antipathy between the parties that their discussions often invoke.     

Assessing the impact of policy analysis: The functions of usable ignorance

Conclusion Policy analysis is a specialized intellectual activity that affects and is affected by the exercise of power, rule, and authority in knowledge systems. The organized complexity of this system, formed by the interpenetration of tangled knowledge functions which appear as a river delta, raises doubts about the appropriateness of policy impact as a standard of accountability for policy analysts. The typical practice of “random medition” may be replaced with forms of “systematic mediation” which, directed towards the investigation of rival hypotheses about the policy impact of policy analysis, enlarges the scope of usable ignorance. The strategy of usable ignorance, supplemented by recommendations in areas of agenda setting, managing pragmatic validity, and methodology development, is a way to begin dealing with the organized complexity of the knowledge system in which policy analysts work today. Reprinted with permission from Dunn, W.N., & Kelly, R.M. (Eds.) (in press). Advances in policy studies since 1950: Vol. 10. Policy studies review annual. New Brunswick, NJ: Transaction Publishers.     

"本质"的双重含义:自然科学与人文科学——黑格尔、狄尔泰、胡塞尔之间的一点链接

Early in Aristotle’s terminology, and ever since, “essence” has been conceived as having two meanings, namely “universality” and “individuality”. According to the tradition of thought that has dominated throughout the history of Western philosophy, “essence” unequivocally refers to “universality”. As a matter of fact, however, “universality” cannot cover Aristotle’s definition and formulation of “essence”: Essence is what makes a thing “happen to be this thing.” “Individuality” should be the deep meaning of “essence”. By means of an analysis of some relevant Western thoughts and a review of cultural realities, it can be concluded that the difference between the attitudes toward things of the natural sciences and the humane sciences mainly lies in the fact that the former focus on the pursuit of universal regularity, whereas the latter go after the value and significance of human life. The movement from natural things to cultural things is a process in which essence shifts from universality to individuality. It is the author’s contention that what should be stressed in the fields of human culture and society is the construction of an ideal society that is “harmonious yet not identical”, on the basis of respecting and developing individual peculiarity and otherness. Translated by Zhang Lin from Beijing daxue xuebao 北京大学学报 (Journal of Peking University), 2007, (11): 23–29     

Benti, practice and state: On the doctrine of mind in the four chapters of Guanzi

“Xin 心 (Mind)” is one of the key concepts in the four chapters of Guanzi. Together with Dao, qi 气 (air, or gas) and de 德 (virtue), the four concepts constitute a complete system of the learning of mind which is composed of the theory of benti 本体 (root and body), the theory of practice and the theory of spiritual state. Guanzi differentiates the two basic layers of mind—the essence and the function. It tries to attain a state of accumulated jing 精 (essence, anima) and nourished qi, in which qi is concentrated in a miraculous way, through a series of methods of mind cultivation and nurturing, including being upright, calm, tranquil and moderate, and to concentrate the mind and intention. The doctrine of mind of the four chapters of Guanzi influenced Daoism and Confucianism and is a key link in the history of Chinese thought. It is a prelude to the merger of Confucianism, Daoism and Buddhism.     

Emergence and reduction in chemistry: ontological or epistemological concepts?

In this paper I argue that the ontological interpretation of the concepts of reduction and emergence is often misleading in the philosophy of science and should nearly always be eschewed in favor of an epistemological interpretation. As a paradigm case, an example is drawn from the philosophy of chemistry to illustrate the drawbacks of “ontological reduction” and “ontological emergence,” and the virtues of an epistemological interpretation of these concepts.     

Normality and naturalness: A comparison of the meanings of concepts used within veterinary medicine and human medicine

This article analyses the different connotations of “normality” and “being natural,” bringing together the theoretical discussion from both human medicine and veterinary medicine. We show how the interpretations of the concepts in the different areas could be mutually fruitful. It appears that the conceptions of “natural” are more elaborate in veterinary medicine, and can be of value to human medicine. In particular they can nuance and correct conceptions of nature in human medicine that may be too idealistic. Correspondingly, the wide ranging conceptions of “normal” in human medicine may enrich conceptions in veterinary medicine, where the discussions seem to be sparse. We do not argue that conceptions from veterinary medicine should be used in human medicine and vice versa, but only that it could be done and that it may well be fruitful. Moreover, there are overlaps between some notions of normal and natural, and further conceptual analysis on this overlap is needed.     

The concept of Cheng and its western translations

Conclusion The main reasons for the difficulty in understanding and translatingcheng may be summarized as follows. First, its prehistory is not always clear. This makes it troublesome to identify its original meaning. Second, the multiple sources from the three schools, Confucianism, Daoism, and Buddhism, often causecheng to be entangled with various concepts specifically affiliated to certain schools. The particular meanings of these concepts and their connections withcheng possibly mislead our effort to explore the core content ofcheng as such. Finally,cheng has been described as a force causing either “transformation” or “change.” In the former case, its influence is often exaggerated, while in the latter, it appears, more or less, mystical. However, despite all the complexity, the core content ofcheng is still identifiable. It consists of what two English terms-“sincerity” and “reality”-convey. In general, the termcheng can be properly applied to a person or thing so long as either one of them or the unity of them is present.     

Teaching ethics to scientists and engineers: Moral agents and moral problems

In this paper I outline an “agent-centered” approach to learning ethics. The approach is “agent-centered” in that its central aim is to prepare students toact wisely and responsibly when faced with moral problems. The methods characteristic of this approach are suitable for integrating material on professional and research ethics into technical courses, as well as for free-standing ethics courses. The analogy I draw between ethical problems and design problems clarifies the character of ethical problems as they are experienced by those who must respond to them. It exposes the mistake, common in ethics teaching, of misrepresenting moral problems as multiple-choice problems, especially in the form of ‘dilemmas’, that is, a forced choice between two unacceptable alternatives. Furthermore, I clarify the importance for responsible practice of recognizing any ambiguity in the problem situation. To foster in students the skills they need, teaching examples should preserve the open-ended, multiply-constrained, and ambiguous character of problem situations as experienced by the agent. I give guidelines for constructing open-ended scenarios that present moral problems much as an agent would experience them — guidelines which strongly influenced the construction of ‘cases’ in the latest edition of “On Being a Scientist” — and I discuss how to present historical cases and cases from the instructor’s own experience to best foster agent-centered learning. This paper is a modification of material originally included in the handbook which accompanied the AAAS Seminar “Teaching Ethics in Science and Engineering”, 10–11 February 1993.     

Evolving research misconduct policies and their significance for physical scientists

Scientific misconduct includes the fabrication, falsification, and plagiarism (FFP) of concepts, data or ideas; some institutions in the United States have expanded this concept to include “other serious deviations (OSD) from accepted research practice.” It is the absence of this OSD clause that distinguishes scientific misconduct policies of the past from the “research misconduct” policies that should be the basis of future federal policy in this area. This paper introduces a standard for judging whether an action should be considered research misconduct as distinguished from scientific misconduct: by this standard, research misconduct must involve activities unique to the practice of science and must have the potential to negatively affect the scientific record. Although the number of cases of scientific misconduct is uncertain (only the NIH and the NSF keep formal records), the costs are high in terms of the integrity of the scientific record, diversions from research to investigate allegations, ruined careers of those eventually exonerated, and erosion of public confidence in science. Existing scientific misconduct policies vary from institution to institution and from government agency to government agency; some have highly developed guidelines that include OSD, others have no guidelines at all. One result has been that the federal False Claims Act has been used to pursue allegations of scientific misconduct. As a consequence, such allegations have been adjudicated in federal courts, rather than judged by scientific peers. The federal government is now establishing a first-ever research misconduct policy that would apply to all research funded by the federal government regardless of which agency funded the research or whether the research was carried out in a government, industrial or university laboratory. Physical scientists, who up to now have only infrequently been the subject of scientific misconduct allegations, must nonetheless become active in the debate over research misconduct policies and how they are implemented since they will now be explicitly covered by this new federal wide policy. Disclaimer: The authors are grateful for the support for conduct of this research provided by the United States Department of Energy (DOE). The views expressed in this paper are solely those of the authors and were formed and expressed without reference to positions taken by DOE or the Pacific Northwest National Laboratory (PNNL). The views of the authors are not intended either to reflect or imply positions of DOE or PNNL.     

The integration of psychotherapy: Goal or utopia?

Both researchers and therapists stress the importance of integrating different forms of psychotherapy. Integration may be achieved in three ways. Supporters of the “empirical strategy” believe that more research is the solution. Followers of the “conceptual strategy” try to theorize on psychotherapy using psychological and sociological concepts. Other researchers see a “linguistic strategy” as the way to achieving a better understanding of psychotherapy. Whether any of these strategies will enable us to increase our insight into psychotherapy is questionable. All focus on technical aspects, that is, on the means to achieve effects. Yet, therapeutic effects cannot be understood unless they are interconnected with diagnostics. This paper argues that an integrated theory should be developed which includes diagnostics and treatment and which is supported by a theory on psychological (dys)functioning.     

海德格尔在《黑格尔的经验概念》中对辩证法的扭曲

This essay reveals five points in which Heidegger misreads Hegel in “Hegel’s Concept of Experience”: (1) By forcedly introducing the concept of “will”, he interprets Hegel’s phenomenology of spirit into Metaphysics of Presence; (2) interprets concepts such as “statement” and “the road of skeptics” as the process of phenomenological reduction; (3) reduces Hegel’s Sein to Seiende; (4) replaces “Contradiction” with “Ambiguity” so the active Dialectics become passive; (5) exaggerates conscious experience and puts it into a real ontology, regardless of the significance of Logic and Encyclopedia of Philosophy. By an analysis of this misreading we can find the internal connection between Heidegger’s thought and that of his philosophical forerunner, Hegel. Translated by Zhang Lin from Zhexue yanjiu 哲学研究 (Philosophical Researches), 2007, (12): 59–66     

How to be a structuralist all the way down

This paper considers the nature and role of axioms from the point of view of the current debates about the status of category theory and, in particular, in relation to the “algebraic” approach to mathematical structuralism. My aim is to show that category theory has as much to say about an algebraic consideration of meta-mathematical analyses of logical structure as it does about mathematical analyses of mathematical structure, without either requiring an assertory mathematical or meta-mathematical background theory as a “foundation”, or turning meta-mathematical analyses of logical concepts into “philosophical” ones. Thus, we can use category theory to frame an interpretation of mathematics according to which we can be structuralists all the way down.