因果转换和AS的形成

本文遵循疾病过程中的因果转换规律和相对阶段性,提出动脉粥样硬化（ＡＳ）,是一个由原始病因和继发病因所组成的多因性疾病,认为ＡＳ一旦被原始病因启动,则与病变互为因果,推动着疾病的发生、发展和形成,三阶段新老病变互相重叠,表现了疾病阶段的相对性。在发生阶段是原始病因造就了脂质代谢紊乱和动脉管壁损伤两原始病理结果,前者是ＡＳ特异性的物质基础,后者是ＡＳ的管壁发病环境,两者缺一不可。随着病程进展,原始结果     

IS THEOLOGY RESPECTABLE AS METAPHYSICS?

Theology involves inquiry into God's nature, God's purposes, and whether certain experiences or pronouncements come From God. These inquiries are metaphysical, part of theology's concern with the veridicality of signs and realities that are independent from humans. Several research programs concerned with the relation between theology and science aim to secure theology's intellectual standing as a metaphysical discipline by showing that it satisfies criteria that make modern science reputable, on the grounds that modern science embodies contemporary canons of respectability for metaphysical disciplines. But, no matter the ways in which theology qua metaphysics is shown to resemble modern science, these research programs seem destined for failure. For, given the currently dominant approaches to understanding modern scientific epistemology, theological reasoning is crucially dissimilar to modern scientific reasoning in that it treats the existence of God as a certainty immune to refutation. Barring the development of an epistemology of modern science that is amenable to theology, theology as metaphysics is intellectually disreputable.     

PHILOSOPHY AS ART IN ARISTOTLE’S PROTREPTICUS

Observing certain affinities with Plato’s Alcibiades, this paper argues that a distinction between care (epimeleia) of the soul and philosophy as its art (technê) is reflected in Aristotle’s Protrepticus. On the basis of this distinction, it claims that two notions of philosophy can be distinguished in the Protrepticus: philosophy as epistêmê and philosophy as technê. The former has the function of contemplating the truth of nature, and Aristotle praises it as the natural telos of human beings; whereas philosophy as technê helps nature to accomplish the end it designed for human beings. It emerges that according to Aristotle in the Protrepticus philosophy is the art of making oneself coincide with one’s nature as a human being.     

WHY PRACTICE PHILOSOPHY AS A WAY OF LIFE?

This essay explains why there are good reasons to practice philosophy as a way of life. The argument begins with the assumption that we should live well but that our understanding of how to live well can be mistaken. Philosophical reason and reflection can help correct these mistakes. Nonetheless, the evidence suggests that philosophical reasoning often fails to change our dispositions and behavior. Drawing on the work of Pierre Hadot, the essay claims that spiritual exercises and communal engagement mitigate the factors that prevent us from living in accordance with our conceptions of the good life. So, many of us have reasons to engage in philosophical reasoning along with behavioral, cognitive, and social strategies to alter our behavior and attitudes so that they’re in line with our philosophical commitments. In these respects, many of us should practice philosophy as a way of life.     

ÉMIGRÉS AS TRANSMITTERS OF AMERICAN PROTEST CULTURE

This essay challenges scholarly claims that the German student movement represented the emergence of latent fascist and anti-Semitic tendencies, especially when its target was the US war in Vietnam. Instead, the author argues that Jewish voices were prominent in the German Sixties through the writings of émigré intellectuals such as Max Horkheimer and Herbert Marcuse, as well as the poet Erich Fried, who inspired student activists even as they took disparate positions on the war. Moreover, Jewish Americans who were strongly represented in the American New Left groups served as a model for German student activists. Rather than anti-Semitism, we see cosmopolitanism at work in 1968.     

LEIBNIZ’S PHILOSOPHY AS A WAY OF LIFE?

The main concern of this essay is to make a case for the thesis that Leibniz conceived of his philosophy as a way of life in something like the sense articulated in the works of Pierre Hadot. On this view, philosophy was a type of conduct, or a mode of existing-in-the-world, which had to be practised at each instant, with the goal of transforming the whole of the individual’s life. The essay also serves as an introduction to some of the main themes in Hadot’s work. While it includes a brief discussion of a number of the central components of Leibniz’s philosophy conceived as a way of life, the essay does not aim to do so in great detail. Rather, it offers a manifesto and initial road map.     

LINNAEUS AS A SECOND ADAM? TAXONOMY AND THE RELIGIOUS VOCATION

Swedish naturalist Carl von Linné (1707–1778) became known during his lifetime as a “second Adam” because of his taxonomic endeavors. The significance of this epithet was that in Genesis Adam was reported to have named the beasts—an episode that was usually interpreted to mean that Adam possessed a scientific knowledge of nature and a perfect taxonomy. Linnaeus's soubriquet exemplifies the way in which the Genesis narratives of creation were used in the early modern period to give religious legitimacy to scientific activities and to taxonomy in particular. Allusions to Adam's work in the Garden of Eden thus became a way of investing the vocation of the naturalist with religious significance.     

THEOLOGY AS THE QUEEN (BEE) OF THE DISCIPLINES?

Abstract. Once Queen of the Medieval court of sciences, dethroned theology may be able in our time to play a strategic servant role in rightly humiliating, elevating, and ordering the disciplines, in gadflying like a mutant honeybee, generating surprise and serendipity through the intermediacy of social science, and in offering ethical homing direction to the disciplines in their applied endeavors.     

THE NELSON‐DENNY READING TEST AS A PREDICTOR OF COLLEGE GRADES

ABSTRACT

This report studied the predictive validity of the Nelson‐Denny Reading Test (NDRT). Using a sample of over 12,000 college students, the ability of the NDRT was compared to the ability of the Scholastic Aptitude Verbal Tests (SAT‐V) in predicting freshman grade point average and grades in English composition. For each test regression equations were calculated using a calibration group and then crossvalidated with a test group of the sample. The effectiveness of each test was compared applying three evaluation indices: multiple correlation coefficient, mean absolute error of prediction, and the proportion whose predicted grade was within 0.20 units of their actual grade. Essentially, the NDRT and SAT‐V were of equal value in predicting the criteria     

THE CHILD AS A TRAUMATIC SELF-COMPONENT IN FERENCZI’S LATER PSYCHOANALYSIS

In the Ferenczi renaissance of the last few decades it has become more and more important to elaborate and reconstruct the general shape, the “Weltanschauung”, of his psychoanalysis. The construct of his “psychoanalytic anthropology” is based on the relational nature of individual existence. Relationality pervades the life narrative through the concept and role of the trauma and is crucial to the understanding of Ferenczi’s self-concept. He understood the human individual as essentially fragmented in a “preprimal” way, in which the split self contains the child, as an active, always present infantile component. Through powerful allegories like the “Orpha” or the “wise baby,” Ferenczi suggested an essentially post-modern idea of self that can be connected and differentiated from Winnicott’s True and False Self.     

“PRIMORDIAL CHANT”. SÁNDOR FERENCZI AS AN ORPHIC POET*

Ferenczi’s deviations from Freudian thinking have caused enormous controversy. This paper re-examines Ferenczi’s theoretical and technical innovations through the lens of Orpha—one of his most characteristic and valuable contributions, the culmination point of his thought, and the leitmotif of his work. So far research on Ferenczi’s Orpha concept has been relatively sparse and there is still much obscurity about this term that he adopted from or co-created with his “evil genius” Elizabeth Severn. The following paper will attempt to shed more light on the origin, evolution, functions, and the philosophical foundations of the Orpha concept. Along with the theoretical, therapeutic and philosophical aspects, this point of view will enable a better understanding of the poetic value and the lyricism of Ferenczi’s work. Orphic harmony—the fusion of Dionysian ecstasy and Apollonian clarity into the “principal instinct of tranquility” proclaimed by Ferenczi in 1930 and into the “primordial chant of cosmic unity” (Herder), emerges as the essence of the Ferenczian work and worldview.

     

KUZGUNCUK AS A VILLAGE OF MUTUAL RESPECT AND HARMONY: MYTH OR REALITY?

My research concentrates on the Jews of Istanbul and especially on the Kuzguncuk neighbourhood. My aim is to understand the changes within the social structure of the Jewish community of Turkey and its relationship with the dominant Muslim society. Different from other important Jewish neighbourhoods of Istanbul such as quarters in Balat, Haskoy and Galata-Pera district, Kuzguncuk is known as the “village of harmony” and a “place in which all religious and ethnic groups live in peace, harmony and mutual respect”. In this article, I try to answer the question of whether this is a myth or the real experience of Kuzguncuk. Whether a myth or a real experience, can it be a model for people “living together in peace and harmony”? I will also explore the situation of Jews after the foundation of the Turkish republic. In order to understand the changing structure of Jews of Kuzguncuk, I conducted interviews with seven actual and former residents of Kuzguncuk, who now live in Israel, Kuzguncuk and other districts of Istanbul.     

UNIVERSAL HUMAN RIGHTS AS A SHARED POLITICAL IDENTITY IMPOSSIBLE? NECESSARY? SUFFICIENT?

Abstract: Would a global commitment to international human rights norms provide enough of a sense of community to sustain a legitimate and sufficiently democratic global order? Sceptics worry that human rights cannot help maintain the mutual trust among citizens required for a legitimate political order, since such rights are now too broadly shared. Thus prominent contributors to democratic theory insist that the members of the citizenry must share some features unique to them, to the exclusion of others—be it a European identity ( Habermas and Derrida 2003 ) or a national public culture generally shared only by the members ( Miller 1995, 2000 ). This essay considers and rejects these arguments. While stable, democratic redistributive arrangements do require trust and institutionalised means of trustworthiness; they need not rely on norms or values that distinguish members from non-members: such exclusion is not required. Thus human rights may be part of a common political identity.     

DISTINCTIVELY HUMAN? MEANING-MAKING AND WORLD SHAPING AS CORE PROCESSES OF THE HUMAN NICHE

Part of the task in studying human evolution is developing a deep understanding of what we share, and do not share, with other life, as a mammal, a primate, a hominin, and as members of the genus Homo. A key aspect of this last facet is gained via the examination of the genus Homo across the Pleistocene. By at least the later Pleistocene members of the genus Homo began to habitually insert shared meaning into and onto their world forming one of the bases of contemporary human abilities to develop a distinctive human niche and human culture. Meaning-laden cultural dynamics constitute the core of a ubiquitous semiotic ecosystem, which in turn structures the architecture of the complex niches and niche construction processes that characterize humanity today. Here, I offer a summary of Pleistocene evolution of the genus Homo and an argument for when and how that extensive and distinctive capacities for shared meaning-making and a particularly dynamic niche construction emerged.     

HARD-BOILED ZEN: JANWILLEM VAN DE WETERING’S THE JAPANESE CORPSE AS BUDDHIST LITERATURE

ABSTRACT

Though many studies of the contemporary Buddhist literature exist, such studies often limit their purview to canonised, ‘high-brow’ authors. In this article, I read Janwillem van de Wetering’s The Japanese Corpse, a detective novel, for how it portrays Zen Buddhism. I show that The Japanese Corpse portrays Zen as non-dualist and amoral: good and bad are arbitrary categories that impede spiritual freedom. Likewise, characters’ identities are fluid, not fixed. The novel shows this by insistently associating Zen with sex and violence, and by the use of dramatic motifs. However, the novel also excludes women, particularly Japanese women, from spiritual attainment, instead essentialising them as the sexual objects of the hard-boiled detective story. As a matrix of conflicting values, The Japanese Corpse thus turns out to be a case study of Buddhist modernism, and of challenges of detective fiction as world literature.